Skip to main content

Full text of "Explanatory Notes Upon The New Testament"

See other formats 


Google 


This  is  a  digital  copy  of  a  book  that  was  preserved  for  generations  on  library  shelves  before  it  was  carefully  scanned  by  Google  as  part  of  a  project 

to  make  the  world's  books  discoverable  online. 

It  has  survived  long  enough  for  the  copyright  to  expire  and  the  book  to  enter  the  public  domain.  A  public  domain  book  is  one  that  was  never  subject 

to  copyright  or  whose  legal  copyright  term  has  expired.  Whether  a  book  is  in  the  public  domain  may  vary  country  to  country.  Public  domain  books 

are  our  gateways  to  the  past,  representing  a  wealth  of  history,  culture  and  knowledge  that's  often  difficult  to  discover. 

Marks,  notations  and  other  maiginalia  present  in  the  original  volume  will  appear  in  this  file  -  a  reminder  of  this  book's  long  journey  from  the 

publisher  to  a  library  and  finally  to  you. 

Usage  guidelines 

Google  is  proud  to  partner  with  libraries  to  digitize  public  domain  materials  and  make  them  widely  accessible.  Public  domain  books  belong  to  the 
public  and  we  are  merely  their  custodians.  Nevertheless,  this  work  is  expensive,  so  in  order  to  keep  providing  tliis  resource,  we  liave  taken  steps  to 
prevent  abuse  by  commercial  parties,  including  placing  technical  restrictions  on  automated  querying. 
We  also  ask  that  you: 

+  Make  non-commercial  use  of  the  files  We  designed  Google  Book  Search  for  use  by  individuals,  and  we  request  that  you  use  these  files  for 
personal,  non-commercial  purposes. 

+  Refrain  fivm  automated  querying  Do  not  send  automated  queries  of  any  sort  to  Google's  system:  If  you  are  conducting  research  on  machine 
translation,  optical  character  recognition  or  other  areas  where  access  to  a  large  amount  of  text  is  helpful,  please  contact  us.  We  encourage  the 
use  of  public  domain  materials  for  these  purposes  and  may  be  able  to  help. 

+  Maintain  attributionTht  GoogXt  "watermark"  you  see  on  each  file  is  essential  for  in  forming  people  about  this  project  and  helping  them  find 
additional  materials  through  Google  Book  Search.  Please  do  not  remove  it. 

+  Keep  it  legal  Whatever  your  use,  remember  that  you  are  responsible  for  ensuring  that  what  you  are  doing  is  legal.  Do  not  assume  that  just 
because  we  believe  a  book  is  in  the  public  domain  for  users  in  the  United  States,  that  the  work  is  also  in  the  public  domain  for  users  in  other 
countries.  Whether  a  book  is  still  in  copyright  varies  from  country  to  country,  and  we  can't  offer  guidance  on  whether  any  specific  use  of 
any  specific  book  is  allowed.  Please  do  not  assume  that  a  book's  appearance  in  Google  Book  Search  means  it  can  be  used  in  any  manner 
anywhere  in  the  world.  Copyright  infringement  liabili^  can  be  quite  severe. 

About  Google  Book  Search 

Google's  mission  is  to  organize  the  world's  information  and  to  make  it  universally  accessible  and  useful.   Google  Book  Search  helps  readers 
discover  the  world's  books  while  helping  authors  and  publishers  reach  new  audiences.  You  can  search  through  the  full  text  of  this  book  on  the  web 

at|http: //books  .google  .com/I 


^fl^^Sl^tott, 

1 

^^oj 

'! 

i::  ^?»^,^&=isi^    ii 

ipi^^^sa 

h 

i  %L     ^ 

J 

»    •••*-. 


r 


:  -  'II 


EXPLANATORY 


NOTES 


UPON  THE 


NEW      TESTAMENT 


BY  JOHN  WESLEY,  M.  A. 

LATE  FELLOW  OF  LINCOLN  COLLEGE,  OXFORD 


PUBLISHED    BY    LANE  &   SCOTT, 

SOO  MX7LBSSXT-STHEET. 
JOSEPH    LONOKING,    FEINTER. 

1850. 


r       ^ 


f 


r-'-; 


A 


9 


PREFACE. 


1.  For  many  years  I  have  had  a  desire  of  setting  dovm  and  laying 
together,  what  has  occurred  to  my  mind,  cither  in  reading,  thinking,  or 
conversation,  which  might  assist  serious  persons,  who  have  not  the 
advantage  of  learning,  in  understanding  the  New  Testament.  But  I 
have  been  continually  deterred  from  attempting  any  thing  of  this  kind, 
by  a  deep  sense  of  my  own  inability :  of  my  want,  not  only  of  learning 
for  such  a  work,  but  much  more,  of  experience  and  wisdom.  This 
has  often  occasioned  my  laying  aside  the  thought.  And  when,  by 
much  importunity,  I  have  been  prevailed  upon  to  resume  it,  still  I 
determined  to  delay  it  as  long  as  possible,  that  (if  it  should  please 
God)  I  might  finish  my  work  and  my  life  together. 

2.  But  having  lately  had  a  loud  call  from  God  to  arise  and  go  hencOt 
I  am  convinced  that  if  I  attempt  any  thing  of  this  kind  at  all,  I  must 
not  delay  any  longer.  My  day  is  far  spent,  and  (even  in  a  natural 
way)  the  shadows  of  the  evening  come  on  apace.  And  I  am  the  rather 
induced  to  do  what  little  I  can  in  this  way,  because  I  can  do  nothing 
else  :  being  prevented,  by  my  present  weakness,  from  either  travelling 
or  preaching.  But,  blessed  be  God,  I  can  still  read,  and  write,  and 
think.     O  that  it  may  be  to  his  glory  ! 

3.  It  will  be  easily  discerned,  even  from  what  I  have  said  already, 
and  much  more  from  the  notes  themselves,  that  they  were  not  princi- 
pally designed  for  men  of  learning ;  who  are  provided  witli  many  other 
helps :  and  much  less  for  men  of  long  and  deep  experience  in  the  ways 
and  word  of  God.  I  desire  to  sit  at  their  feet,  and  to  learn  of  them. 
But  I  write  chiefly  for  plain  unlettered  men,  who  understand  only  their 
mother  tongue,  and  yet  reverence  and  love  the  word  of  God,  and  havir 
a  desire  to  save  their  souls. 

4.  In  order  to  assist  these  in  such  a  measure  as  I  am  able,  I  design 
first  to  set  down  the  text  itself,  for  the  most  part,  in  the  common 
English  translation,  which  is,  in  general,  (so  far  as  I  can  judge)  abun- 
dantly the  best  that  I  have  seen.  Yet  I  do  not  say  it  is  incapable  of 
being  brought,  in  several  places,  nearer  to  the  original.  Neither  will 
I  affirm,  that  the  Greek  copies  from  which  this  translation  was  made, 
are  always  the  most  correct.  And  therefore  I  shall  take  the  liberty, 
<is  occasion  may  require,  to  make  here  and  there  a  small  alteration. 

5.  I  am  very  sensible  this  will  be  liable  to  objections  :  nay,  to  objec- 
tions of  quite  opposite  kinds.  Some  will  probably  think,  the  text  is 
altered  too  much ;  and  others,  that  it  is  altered  too  little.  To  the 
former  I  would  observe,  that  I  never  knowingly,  so  much  as  in  one 
place,  altered  it  for  altering  sake :  but  there,  and  there  only,  where 


o 


J  *J  \.i 


4  PREFACE. 

fint  the  sense  was  made  better,  stronger,  clearer,  or  more  consistent 
with  the  context :  secondly,  where  the  sense  being  equally  good,  the 
phrase  was  better  or  nearer  the  original.  To  the  latter,  who  think 
the  alterations  too  few,  and  that  the  translation  might  have  been  nearer 
•till,  I  answer,  this  is  true :  I  acknowledge  it  might.  But  what 
valuable  end  would  it  have  answered,  to  multiply  such  trivial  altera- 
tions as  add  neither  clearness  nor  strength  to  the  text?  This  I  could 
not  prevail  upon  myself  to  do  :  so  much  the  less  because  there  is,  to 
my  apprehension,  I  know  not  what,  peculiarly  solemn  and  venerable 
in  the  old  language  of  our  translation.  And  suppose  this  a  mistaken 
apprehension,  and  an  instance  of  human  infirmity ;  yet,  is  it  not  an 
excusable  infirmity,  to  be  unwilling  to  part  with  what  we  have  been 
long  accustomed  to ;  and  to  love  the  very  words  by  which  God  has 
often  conveyed  strength  or  comfort  to  our  souls ! 

6.  I  have  endeavoured  to  make  the  notes  as  short  as  possible,  that 
the  comment  may  not  obscure  or  swallow  up  the  text :  and  as  plain  as 
possible,  in  pursuance  of  my  main  design,  to  assist  the  unlearned 
reader  :  for  this  reason  I  have  studiously  avoided,  not  only  all  curiou 
and  critical  inquiries,  and  all  use  of  the  learned  languages,  but  all  such 
methods  of  reasoning  and  modes  of  expression  as  people  in  common 
life  are  unacquainted  with :  for  the  same  reason,  as  I  rather  endeavour 
to  obviate  than  to  propose  and  answer  questions,  so  I  purposely  decline 
going  deep  into  many  difficulties,  lest  I  should  leave  the  ordinary- 
reader  behind  me. 

7.  I  once  designed  to  write  down  barely  what  occurred  to  my  own 
mind,  consulting  none  but  the  inspired  writers.  But  no  sooner  was  I 
acquainted  with  that  great  light  of  the  Christian  world,  (lately  gone  to 
his  reward,)  Bengelius,  than  I  entirely  changed  my  design,  being 

^Aoroughly  convinced  it  might  be  of  more  service  to  the  cause  of  reli- 
gion, were  I  barely  to  translate  his  Gnomon  Novi  Tcstamentiy  than  to 
write  many  volumes  upon  it.  Many  of  his  excellent  notes  I  have 
therefore  translated.  Many  more  I  have  abridged,  omitting  that  part 
which  was  purely  critical,  and  giving  the  substance  of  the  rest.  Those 
various  readings  likewise,  which  he  has  showed  to  have  a  vast  majority 
of  ancient  copies  and  translations  on  their  side,  I  have  without  scruple 
incorporated  with  the  text ;  which  afler  his  manner  I  have  divided  all 
along  (though  not  omitting  the  common  division  into  chapters  and  verses, 
which  is  of  use  on  various  accounts)  according  to  the  matter  it  contains, 
making  a  larger  or  smaller  pause,  just  as  the  sense  requires.  And 
even  this  is  such  a  help  in  many  places,  as  one  who  has  not  tried  it 
can  scarcely  conceive. 

8.  I  am  likewise  indebted  for  some  useful  observations  to  Dr. 
Heylin's  Tkeologieal  Lectures :  and  for  many  more  to  Dr.  Guyse.  and 
to  the  Family  Expositor  of  the  late  pious  and  learned  Dr.  Doddridge 


fKEFACE.  5 

It  was  a  doubt  with  oie  for  some  time,  whether  I  should  not  subjoin  to 
every  note  I  received  from  them  the  name  of  the  author  from  whom  it 
was  taken  ;  especially  considering  I  had  transcribed  some,  and  abridged 
many  more,  almost  in  the  words  of  the  author.  But  upon  farther  con- 
sideration, I  resolved  to  name  none,  that  nothing  might  divert  the  mind 
of  the  reader  from  keeping  close  to  the  point  in  view,  and  receiving 
what  was  spoken  only  according  to  its  own  intrinsic  value. 

9.  I  cannot  flatter  myself  so  far  (to  use  the  words  of  one  of  the 
above-named  writers)  as  to  imagine  that  I  have  fallen  into  no  mis- 
takes in  a  work  of  so  great  difficulty.  But  my  own  conscience  acquits 
me  of  having  designedly  misrepresented  any  single  passage  of  Scrip- 
ture, or  of  having  written  one  line  with  a  purpose  of  inflaming  the 
hearts  of  Christians  against  each  other.  God  forbid  that  I  should 
make  the  words  of  the  most  gentle  and  benevolent  Jesus  a  vehicle  to 
convey  such  .poison.  Would  to  God  that  all  the  party  names,  and 
unscriptural  phrases  and  forms,  which  have  divided  the  Christian  world, 
were  forgot :  and  that  we  might  all  agree  to  sit  down  together,  as 
humble,  loving  disciples,  at  the  feet  of  our  common  Master,  to  hear  his 
word,  to  imbibe  his  Spirit,  and  to  transcribe  his  life  in  our  own ! 

10.  Concerning  the  Scriptures  in  general,  it  may  be  observed,  the 
word  of  the  living  God,  which  directed  the  first  patriarchs  also,  was, 
in  the  time  of  Moses,  committed  to  writing.  To  this  were  added,  in 
several  succeeding  generations,  the  inspired  writings  of  the  other 
prophets.  Afterward,  what  the  Son  of  God  preached,  and  the  Holy 
(rhost  spake  by  the  apostles,  the  apostles  and  evangelists  wrote. — 
This  is  what  we  now  style  the  Holy  Scripture :  this  is  that  word  of 
(rod  which  remaineth  for  ever  :  of  which,  though  heaven  and  earth  pass 
away,  one  jot  or  tittle  shall  not  pass  away.  Tlic  Scripture  therefore  of  the 
Old  and  New  Testament,  is  a  most  solid  and  precious  system  of  Divine 
truth.  Every  part  thereof  is  worthy  of  God  ;  and  all  together  are  one 
entire  body,  wherein  is  no  defect,  no  excess.  It  is  the  fountain  of 
heavenly  wisdom,  which  they  who  are  able  to  taste,  prefer  to  all  writings 
of  men,  however  wise,  or  learned,  or  holy. 

11.  An  exact  knowledge  of  the  truth  was  accompanied  in  the 
inspired  writers  with  an  exactly  regular  series  of  arguments,  a  precise 
expression  of  their  meaning,  and  a  genuine  vigour  of  suitable  affections. 
The  chain  of  argument  in  each  book  is  briefly  exhibited  in  the  table 
prefixed  to  it,  which  contains  also  the  sum  thereof,  and  may  be  of  more 
use  than  prefixing  the  argument  to  each  chapter ;  the  division  of  the 
New  Testament  into  chapters  having  been  made  in  the  dark  ages,  and 
very  incorrectly ;  often  separating  things  that  are  closely  joined,  and 
joining  those  that  are  entirely  distinct  from  each  other. 

12.  In  the  language  of  the  sacred  writings,  we  may  observe  the 
utmost  depth,  together  with  the  utmost  ease.     All  the  elegancies  of 


J.. 


6  FBEFiCSt 

faiUMa  composores  sink  into  nothing  before  it:  God  speaka  not  at 
many  but  as  God.  His  thoughts  are  very  deep :  and  thence  his  wmds 
are  of  inexhaustible  rirtue.  And  the  language  of  his  messengers  also 
is  exact  in  the  hi^est  degree :  for  the  words  which  were  given  them 
accurately  answered  the  impression  made  upon  their  minds :  and  hence 
Luther  says,  "  Divinity  is  nothing  but  a  grammar  of  the  language  of 
the  Holy  Ghost."  To  understand  this  thoroughly,  we  should  observe 
the  emphasis  which  lies  on  every  word  ;  the  holy  affections  expressed 
thereby,  and  the  tempers  shown  by  every  writer.  But  how  little  are 
these,  the  latter  especially,  regarded  ?  Though  they  are  wonderfully 
difiused  through  the  whole  New  Testament,  and  are  in  truth  a  continued 
commendation  of  him  who  acts,  or  speaks,  or  writes. 

13.  The  New  Testament  is  all  those  sacred  writings  in  which  the 
New  Testament  or  covenant  is  described.  The  former  part  of  this 
eontains  the  writings  of  the  evangelists  and  apostles :  the  latter,  the 
levelation  of  Jesus  Christ.  In  the  former  is,  first,  the  history  of 
Jesus  Christ,  from  his  coming  in  the  flesh  to  his  ascension  into  heaven ; 
then  the  institution  and  history  of  the  Christian  Church,  from  the  time 
of  his  ascension.  The  revelation  delivers  what  is  to  be,  with  regard 
lot  Christ,  the  Church,  and  the  universe,  till  the  consummation  of  all 
things. 

Beistol  Hot-Wells,  January  4, 1754. 


NOTES 

ON  TBS 

GOSPEL  ACCORDING   TO  ST.  MATTHEW. 


The  Gotpel  (that  is,  good  tidinga)  means  a  book  containing  the  good  tidings 
of  our  salvation  by  Jesus  Christ. 

St.  Mark  in  his  Gospel  presupposes  that  of  St.  Matthew,  and  supplies  what  is 
cunitted  therein.  St.  Luke  supplies  what  is  omitted  by  both  the  former :  St.  John 
what  is  omitted  by  all  the  three. 

St.  Matthew  particularly  points  out  the  fulfilling  of  the  prophecies  for  the  con. 
Tiction  of  the  Jews.  St.  Mark  wrote  a  short  compendium^  and  yet  added  many 
remarkable  circumstances  omitted  by  St.  Matthew,  particularly  with  regard  to 
the  apostles,  immediately  after  they  were  called.  St.  Luke  treated  principally  of 
the  office  of  Christ,  and  mostly  in  a  historical  manner.  St.  John  refuted  those 
who  denied  his  Godhead :  each  choosing  to  treat  more  largely  on  Uumb  things, 
which  most  suited  the  time  when,  and  the  persons  to  whom,  he  wrote. 

The  Grospel  according  to  St.  Matthew  tffntffin" 

I.  The  birth  of  Christ,  and  what  presently  followed  it 

a.  His  genealogy    .  .......    Ch«p  i,  1-17 

i.  His  birth 18-25 

0.  The  coming  of  the  wise  men ii,  1-19 

i*  His  flight  into  Egypt,  and  return 13-23 

II.  The  intrmiuction 

a.  John  the  Baptist iii,  1-12 

d.  The  baptism  of  Christ 13-17 

e.  His  temptation  and  victory It,  1-11 

III.  The  actions  and  words  by  which  Jesus  proved  ha  was  Um  Christ 

a.  At  Capernaum 12-16 

Where  wo  may  observe 

1.  His  preaching 17 

2.  Calling  Andrew  and  Peter,  James  and  John  .        .        .        18-22 

3.  Preaching  and  healing,  with  a  great  concoune  of  people        .        23-25 

4.  Sermon  on  the  mount ▼«  Ti,  yii, 

5.  Healing  the  leper viii^  1-4 

6.  the  centurion's  servant 5-13 

7.  Peter*s  mother-in.Iaw        ......        14-15 

8.  many  that  were  sick 16-17 

b.  In  his  journey  (wherein  he  admonished  two  that  offered  to  follow 

him)  over  the  sea 
Here  we  may  observe 

1.  His  dominion  over  the  winds  and  seas    .        .        •        •        •        18-27 

2.  The  devils  passing  from  the  men  into  the  swine    •        .        .        28-34 
e.  At  Capernaum  again Here,  iz, 

1.  He  cures  the  paralytic 1-8 

2.  Calb  Matthew,  and  defends  his  conversing  with  publicans  and 

sinners 9-13 

3.  Answers  concerning  fasting 14-17 

4.  Raises  Jairus's  daughter  (aner  curing  the  issue  of  blood)        .  18-26 

5.  Gives  sight  to  two  blind  men 27-31 

6.  Dispossesses  the  demoniac 32-34 

7.  Goes  through  the  cities,  and  directs  to  pray  for  labourers      .  35-38 

8.  Sends  and  instructs  hibourers,  and  preaches  himself      .         z,  1 ;  zi,  1 

9.  Answers  the  message  of  John 9^6 

10.  Commends  John,  reproves  the  unbelieving  oitiae,  invitM  the 

weary  •..•        •       •        •         7'"30 


8  NOTES  ON  ST.  MATTHEW. 

11.  DefendB  the  disciples*  plucking  the  com                           Chap,  zii,  1-8 
13.  Heals  the  withered  hand 9-13 

13.  tletiies  from  the  Piiarisees  Ijrin^  in  wait         ....        14-Sl 

14.  Cures  the  demoniac,  while  the  people  wonder,  and  the  Pharisees 

blaspheming,  are  refated  22-37 

15.  Reproves  them  that  require  a  sign 38-45 

16.  Declares  who  are  his  relations,  and 46-50 

17.  TsaclMM  by  parables       .        .        •        •        .        •        •  xiii,  1-52 

d.  At  Nazareth 53-58 

e.  In  other  places 

1 .  Herod  having  killed  John,  doubts  concerning  Jesus.  Jesus  retiring, 

is  sought  for  by  the  people xiv,  1-13 

2.  He  heals  the  sick,  and  feeds  ^e  thousand      ....        14-21 

3.  His  voyage  and  miracles  in  the  land  of  Grennesaret  22-36 

4.  Unwashen  hands  ....••.  zv,  1-20 

5.  The  woman  of  Canaan 21-28 

6.  Many  sick  healed 2d-31 

7.  Four  thousand  fed 32-38 

8.  Those  who  require  a  sign  reproved         .        •  zv,  39 ;  zvi,  1-4 

9.  The  leaven  of  the  Pharisees 5-12 

IV.  Ihedictions  of  his  death  and  resurrection 
a.  The  first  prediction 

1.  Preparation  for  it  by  a  confirmation  tnat  he  is  the  Christ  13-20 

2.  The  prediction  itseU^  and  reproof  of  Peter      ....        21-28 
h.  The  second  prediction 

1.  The  transfiguration,  and  silence  enjoined       •        •        .         zvii,  1-13 

2.  The  lunatic  healed 14-21 

3.  The  prediction  itself 22-23 

4.  The  tribute  paid 24-27 

5.  Who  is  greatest  in  Christ's  kingdom      •        •        •        •        zviii,  1-20 

6.  The  duty  of  forgiving  our  brother 21-35 

c.  The  third  prediction 

1.  Jesus  departs  out  of  Galilee ziz,  1-2 

2.  Of  divorce  and  celibacy 3-12 

3.  His  tenderness  to  little  children 13-15 

4.  The  rich  man  drawing  back,  and  hence          ....  16-22 

Ofthe  salvation  of  the  rich               23-26 

Of  the  reward  of  following  Christ 27-30 

Of  the  last  and  the  first             xz,  1-16 

5.  The  prediction  itself 17-19 

6.  The  request  of  James  and  John;  humility  enjoined  20-28 

7.  The  two  blind  men  cured 29-34 

V,  Transactions  at  Jerusalem  before  his  passion 
ff.  Sunday 

His  royal  entry  into  Jerusalem zzi,  1-11 

His  purging  the  temple  12-17 

h,  Monday 

The  barren  fig  tree 18-22 

e,  Tuesday,  transactions 
In  the  temple 

1.  The  chief  priests  and  elders  eonfbted 

By  a  question  concerning  John's  baptism       .        •  23-27 

By  the  parables 

Ofthe  two  sons .  28-32 

Ofthe  vineyard .  33-44 

2.  Seek  to  lav  hands  on  him       .....                .  45-46 

3.  The  parable  ofthe  marriage  fisast  ....         zzii,  1-14 

4.  He  is  questioned,  concerning  paying  tribote  15-22 

The  resurrection 23-33 

The  great  commandment 34-40 

A,  Christ's  ({uestion  eonoeminff  David^i  Lord     ....        41-46 

Caution  concerning  the  icnbes  and  FhariseM  aodii,  1-13 

Beivsn  repfoof  of  thtoi  •••••••       13—86 

•ad  tf  J«raMlem S7-SI 


NOTES  ON  ST.  MATTHEW.  0 

Got  of  the  tomple 
1.  His  discoune  of  the  daitraction  of  Jemtalem,  and  the  end  of 

the  world Chap,  xziv,  1-51 

d.  The  ten  vir^ns,  the  talents ;  the  last  judgment      .        .  zxv,  1-46 

VI.  Hia  passion  and  resurrection 

A,  His  passion,  death,  and  burial    .  .        •        •        •  zzvi,  1-3 
a.  Wednesday                                              i, 

His  prediction  .  ...•••••  zzvi,  1-3 

The  consultation  of  the  chief  priests  and  elden          •        •        .  3-5 

Judas  bargains  to  betray  him      •••••••  6-16 

h.  Thursday 

1.  In  the  day  time 

The  passover  prepared •        •  17-19 

3.  In  the  evening 

The  traitor  discovered 30-35 

The  Lord*s  Supper 36^ 

3.  In  the  nijrht  '• 

1.  Josus  ^retells  the  cowardice  of  the  apostles          •        •  33-35 

2.  Is  in  an  agony 36-46 

3.  Is  apprehend^,  reproves  Peter  and  the  multitude ;  is  forsaken 

ofall 47-56 

4.  Is  led  to  Caiaphas,  falsely  accused,  owns  himself  the  Son  of  God, 

is  condemned,  deridsd  57-68 

5.  Petor  denies  him  and  weeps 69-75 

c.  Friday 

1.  The  height  of  his  passion 
In  the  morning 

1.  Jesus  is  delivered  to  Pilate xzvii,  1-3 

3.  The  death  of  Judas 3-10 

3.  Josus*s  kingdom  and  silence  ...••..        11-14 

4.  Pilate,  though  warned  by  his  wife,  oondemna  him         •  15-36 

5.  He  is  mocked  and  led  forth  37-33 

The  third  hoar 

The  vinegar  and  gall:   the  crucifixion;  his  garments  divided; 

the  inscription  on  the  cross ;  the  two  robbers ;  blasphemies  33-44 

From  the  sixth  to  the  ninth  hour 

The  darkness,  his  last  agony 45-49 

3.  His  death 50 

The  veil  rent,  and  a  great  earthquake 51-53 

The  centurion  wonders ;  the  women  behold           •        •        .  54-56 

3.  Hii  burial 57-61 

d.  Saturday 

The  sepulchre  secured 63-66 

B.  His  resurrection 

1.  Testified  to  the  women  by  an  angal  .        .        •        •        •        zxviii,  1-8 
By  our  Lord  himself       .•••••••  9-10 

3.  Denied  by  his  adversaries •        11-15 

3.  Proved  to  his  apostles 16-30 


ST.  MATTHEW. 


1  The*  book  of  the  generation  of  Jesus  Christ,  the  Son  of  Di« 

2  vid,  the  son  of  Abraham.     Abraham  begat  Isaac,  and  Isaac  bent 

3  Jacob,  and  Jacob  begat  Judah  and  lus  brethren;    And  Jn&h 
begat  Pharez  and  Zarah  of  Thamar,  and  Pharez  begat  Esrom,  and 

4  Esrom  begat  Aram ;  and  Aram  begat  Aminadab,  and  Aminadab 

5  begat  Naasson,  and  Naasson  begat  Salmon ;  and  Salmon  begat 

6  Boaz  of  Rahab,  and  Boaz  begat  Obed  of  Ruth,  and  Obed  begat  Jesae ; 
and  Jesse  begat  David  the  king. 

7  And  David  the  king  begat  Solomon,  of  the  wife  of  Uriah ;  and  So- 
lomon  begat  Rehoboam,  and  Rehoboam  begat  Abijah,  and  Abijah 

8  begat  Asa;  and  Asa  begat  Jehoshaphat,  and  Jehoshaphat  begat 

9  Jehoram,  and  Jehoram  begat  Uzziah :  and  Uzziah  begat  Jotham,  uid 

10  Jotham  begat  Ahaz,  and  Ahaz  begat  Hezekiah,  and  Hezekiah  begat 
Manassetl^  and  Manasseth  begat  Amon,  and  Amon  begat  Josiui : 

11  and  Josiah  begat  Jeconiah  and  his  brethren,  about  the  time  they 

12  were  carried  away  to  Babylon.     And  after  they  were  brought  to 
Babylon,  Jeconiah  begat  Salathiel,  and  Salathiel  begat  Zerubbabel ; 

13  And  Zerubbabel  begat  Abiud,  and  Abiud  begat  Eliakim,  and  EUa- 
■   ■■■       ■  '  —         '    ' 

Yene  1.  The  hook  •/  the  generation  of  Je9M9  CkriH — ^That  is,  ■trictlj  speaking, 
the  •ocount  of  his  birth  aiid  genealogy.  This  title  therefore  properly  relates  to 
the  verMs  that  immediately  follow  :  but  as  it  sometimes  signifies  the  histoiy  of  a 
person,  in  that  sense  it  may  belong  to  the  whole  book.  If  there  were  any  diffi. 
culties  in  this  genealogy,  or  that  given  by  St.  Luke,  which  could  not  easily  bo 
removed,  they  would  rather  afiect  the  Jewish  tables,  than  the  credit  of  the  evin. 
gelists  :  for  they  act  only  as  historians  wtting  down  these  genealogies,  as  they 
stood  in  those  public  and  allowed  records.  Therefore  they  were  to  take  thom  as 
they  found  them.  Nor  was  it  needflil  thev  should  correct  the  mistakes,  if  there 
were  any.  For  these  accounts  suficiently  answer  the  end  for  which  they  an 
recited.  They  unquestionably  prove  the  grand  point  in  view,  that  Jesus  was  of 
the  family  from  which  the  promised  sera  was  to  come.  And  they  had  more 
weight  with  the  Jews  for  this  purpose,  than  if  alterations  had  been  made  by 
insiMration  itself.  For  suoh  alterations  would  have  occasioned  endless  dispntes 
between  them  and  the  disciples  of  our  Lord.  The  mm  of  Ihnidf  the  oon  ofAJbrm- 
kam — He  is  so  called,  because  to  these  he  was  more  peculiarly  promised ;  and  of 
these  it  was  often  foretold  the  Messiah  should  spring. 

5.  Of  Thamar — St.  Matthew  adds  the  names  of  those  women  also,  that  were 
remarkable  in  the  sacred  history. 

4.  Naaeoon-  -Who  was  prince  of  the  tribe  of  Judah,  when  the  Israelites  entered 
into  Canaan. 

5.  Obed  begat  Je99e — ^The  proyidence  of  God  was  peculiarly  shown  in  this, 
that  Salmon,  Boai,  and  Obed,  must  each  of  them  have  been  near  a  hundred 
years  old,  at  the  birth  of  his  son  here  recorded. 

6.  David  the  king — ^Particularly  mentioned  under  this  character,  because  his 
thione  is  given  to  the  Messiah. 

8.  Jehoram  begat  Uzxiah — Jehoahaz,  Joash,  and  Amaziah  coming  between.  So 
that  he  begat  him  mediately,  as  Christ  is  mediately  the  son  of  David  and  of  Almu 
ham.  So  the  progeny  of  Heiekiah,  afler  many  generations,  are  called  the  eoiu 
that  should  issue  uom  him,  which  he  should  begot,  Isaiah  zxxiz,  7. 

11.  Joeiah  begat  Jeconiah — Mediately,  Jehoiakim  coming  between.  And  hig 
brethren — That  is,  his  uncles.  The  Jews  term  all  kinsmen  brethren.  Ahmi  tkt 
time  they  tpsrt  eerrtcil  awejh-Which  was  a  little  after  the  birth  of  Jeconiah. 

•  LokeiiiySl. 


CHAPTER  I.  11 

14  kim  begat  Azor ;   and   Azor  begat   ZadocK,  and   Zadock  begat 

15  Achim,  and  Achim  begat  Eliud;  and  Eliud  begat  Eleazar,  and 

16  Eleazar  begat  Matthan,  and  Matthan  begat  Jacob  ;  and  Jacob  begai 
Joseph,  the  husband  of  Mary,  of  whom  was  born  Jesus,  who  is 
called  Christ. 

17  So  all  the  generations  from  Abraham  to  David  are  fourteen 
generations  :  and  from  David  to  the  carrying  away  to  Babylon  are 
fourteen  generations,  and  from  the  carr3ring  away  to  Babylon  to 
Christ  are  fourteen  generations. 

18  Now  the  birth  of  Christ  was  on  this  wise :  his  mother  Mary, 
being  espoused  to  Joseph,  before  they  came  together  she  was  found 

19  with  child  by  the  Holy  Ghost.  Then  Joseph,  her  husband,  being 
a  just  man,  and  yet  not  willing  to  make  her  a  public  example,  pur- 

20  posed  to  put  her  away  privately.  But  while  he  was  thinking  on 
these  things,  behold,  an  angel  of  the  Lord  appeared  to  him  in  a 
dream,  saying,  Joseph,  thou  son  of  David,  fear  not  to  take  to  thee 
Mary  thy  wife ;  for  that  which  is  begotten  in  her  is  of  the  Holy 

21  Ghost.    And  she  shall  bring  forth  a  son,  and  thou  shalt  call  his  name 

22  Jesus ;  for  he  shall  save  his  people  from  their  sins.  (Now  all  this 
was  done,  that  it  might  be  fulfilled  which  was  spoken  of  the  Lord 


16.  The  husband  of  Mary — Jesus  was  generally  believed  to  be  the  son  of  Joseph. 
It  was  needful  for  all  who  believed  this,  to  know,  that  Joseph  was  sprung  from 
David.  Otherwise  they  would  not  allow  Jesus  to  bo  the  Christ.  Je«tM,  who  i§ 
called  Christ — ^The  name  Jesus  respects  chiefly  the  promise  of  blessing  made  to 
Abraham  :  the  name  Christ,  the  promise  of  the  Messiah's  kingdom,  which  was 
made  to  David. 

It  may  be  farther  observed,  that  the  word  Christ  in  Greek,  and  Messiah  in 
Hebrew,  signify  anointed,  and  imply  the  prophetic,  priestly,  and  royal  characters, 
which  were  to  meet  in  the  Messiah.  Among  the  Jews,  anointing  was  the  cere- 
mony whereby  prophets,  priests,  and  kings  were  initiated  into  those  offices.  And 
if  we  look  into  ourselves,  we  shall  find  a  want  of  Christ  in  all  these  respects.— 
W«  are  by  nature  at  a  distance  from  God,  alienated  from  him,  and  incapable  of  a 
free  access  to  him.  Hence  we  want  a  mediator,  an  intercessor,  in  a  word,  a 
Christ,  in  his  priestly  office.  This  regards  our  state  with  respect  to  God.  And 
with  respect  to  ourselves,  we  find  a  total  darkness,  blindness,  ignorance  of  God, 
and  the  things  of  God.  Now  here  we  want  Christ  in  his  prophetic  office,  to 
enlighten  our  minds,  and  teach  us  the  whole  will  of  God.  We  find  also  within 
us  a  strange  misrule  of  appetites  and  passions.  For  these  we  want  Christ  in  his 
royal  character,  to  reign  in  our  hearts,  and  subdue  all  things  to  himself. 

17.  So  aU  the  generations — Observe,  in  order  to  complete  the  three  fourteens, 
David  ends  the  first  fourteen,  and  begins  the  second  (which  reaches  to  the 
oaptivity)  and  Jesus  ends  the  third  fourteen. 

When  we  survey  such  a  series  of  generations,  it  is  a  natural  and  obvious 
leflection,  how  like  the  leaves  of  a  tree  one  posset k  away,  and  another  cometh  !  Yet 
the  earth  still  ahideth.  And  with  it  the  goodness  of  the  Lord  which  runs  from 
generation  to  generation,  the  common  hope  of  parents  and  children. 

Of  those  who  formerly  lived  upon  earth,  and  perhaps  made  the  most  conspico. 
oas  figure,  how  many  are  there  whose  names  are  perished  with  them  7  How 
many,  of  whom  only  the  names  are  remaining  ?  Thus  are  we  likewise  passing 
away !  And  thus  shall  we  shortly  be  forgotten  !  Happy  are  we,  if,  while  we  are 
forgotten  by  men,  we  are  remembered  by  God !  If  our  names,  lost  on  earth,  aro 
at  length  found  written  in  the  book  of  life ! 

19.  A  just  man — A  strict  observer  of  the  law :  therefore  not  thinking  it  right 
to  keep  her. 

.  91.  JesuB — ^That  is,  a  Saviour.  It  is  the  same  name  with  Joshua  (who  was  a 
Me  of  him)  which  properly  signifies.  The  hardy  Sahation.  Hit  Msnle— Israel. 
And  aU  the  Uriel  of  God. 


12  ST.  MATTHEW. 

23  by  the  prophet,  saying,  *  Behold,  a  virgin  shall  be  with  child,  and 
bring  forth    a    Son,  and   they  shall   call  his   name   Emmanuel^ 

24  (vvhich  is,  being  interpreted,  God  with  us.)  Then  Joseph,  being 
raised  from  sleep,  did  as  the  angel  of  the  Lord  had  commanded 

25  him,  and  took  unto  him  his  wife :  but  he  knew  her  not,  till  she 
had  t  brought  forth  her  Son,  the  first  bom.  And  he  called  his 
name  Jesus. 

II.  Now  after  Jesus  was  bom  in  Bethlehem  of  Judea,  in  the  days 
of  Herod  the  king,  behold,  wise  men  came  from  the  east  to  Jerusa- 

2  lem,  saying,  Where  is  he  that  is  born  King  of  the  Jews  ?    For  w^ 
have  seen  his  star  in  the  east,  and  are  come  to  do  him  homage. 

3  When  Herod  the  king  had  heard  these  things,  he  was  troubled,  and 

4  all  Jerusalem  with  him.     And  having  assembled  all  the   chief 
priests  and  scribes  of  the  people,  he  inquired  of  them.  Where  the 

5  Christ  was  to  be  born  ?    And  they  said  to  him,  in  Bethlehem  of 


23.  They  shall  call  his  name  Emmanuel — To  be  calledy  only  means,  according 
to  the  Ilobrow  manner  of  speaking,  that  the  person  spoken  of  shall  rcaUy  and 
effectually  bo  what  he  is  called,  and  actually  fulfil  that  title.  Thus,  Unto  U9  a 
child  is  bom — ajtd  his  name  shall  be  called  Wonderful,  Counsellor,  the  Mighty 
God,  the  Prince  of  Peace — That  is,  he  shall  be  all  these,  though  not  so  much 
nominally,  as  really,  and  in  effect.  And  thus  was  he  called  Emmanuel;  which 
was  no  common  name  of  Christ,  but  points  out  his  nature  and  office  ;  as  ho  is  God 
incarnate,  and  dwells  by  his  Spirit  in  the  hearts  of  his  people. 

It  is  observable,  the  words  in  Isaiah  are.  Thou  (namely,  his  mother)  shalt  eaU; 
hut  hero,  They — that  is,  all  his  people,  shall  ca//— shall  acknowledge  Jiim  to  be 
Emmanuel,  God  with  us.  Which  being  interpreted — This  is  a  clear  proof  that 
St.  Matthew  wrote  his  Gospel  in  Greek,  and  not  in  Hebrew. 

25.  He  knew  her  not,  till  after  she  had  brought  forth — It  cannot  be  inferred  firom 
lience,  that  he  knew  her  auerward  :  no  more  than  it  can  be  inferred  from  that 
expression,  2  Sam.  vi,  23,  Michal  had  no  child  till  the  day  of  her  death,  that  ihe 
had  children  afterward.  Nor  do  the  words  that  follow,  the  first-born  son,  alter 
the  case.  For  there  are  abundance  of  places,  wherein  the  ierm  first  bom  is  lued, 
though  there  were  no  subsequent  children. 

II.  1.  Bethlehem  of  Judea — There  was  another  Bethlehem  in  the  tribe  of  Zelm. 
Ion.  In  the  days  of  Herod — commonly  called  Herod  the  Great,  born  at  Ascalon. 
The  sceptre  was  now  on  the  point  of  departing  from  Judah.  Among  his  ■ont 
were  Archelaus,  mentioned  vcr.  22;  Herod  Antipas,  mentioned  chap,  xiv;  and 
Philip,  mentioned  Luke  iii.  Herod  Agrippa,  mentioned  Acts  xii,  was  his  grandson. 
Wise  men — The  first  fruits  of  the  Gentiles.  Probably  they  were  Gentile  philcao. 
phors,  who,  through  the  Divine  assistance,  had  improved  theb  knowledge  of 
nature,  as  a  means  of  loading  to  the  knowledge  of  the  one  true  God.  Nor  it  it 
unreasonable  to  suppose,  that  God  had  favoured  them  with  some  extraordinary 
revelations  of  himself,  as  he  did  Melchisedec,  Job,  and  several  others,  who  were 
not  of  the  family  of  Abraham  ;  to  which  he  never  intended  absolutely  to  confine 
his  favours.  The  title  given  them  in  the  original  was  anciently  given  to  all 
philosophers,  or  men  of  learning;  those  particularly  who  were  curious  in  examin- 
ing the  works  of  nature,  and  observing  the  motions  of  the  heavenly  bodies. 

Frojn  the  east — So  Arabia  is  frequently  called  in  Scripture.  It  lay  to  the  eaat 
of  Judea,  and  was  famous  for  gold,  frankincense,  and  myrrh.  We  have  seen  hie 
star — Undoubtedly  they  had  before  heard  Balaam's  prophecy.  And  probably 
when  they  saw  this  unusual  star,  it  was  revealed  to  them  that  this  prophecy  was 
fulfilled.     In  the  east — That  is,  while  we  were  in  the  east. 

2.  To  do  him  homage — To  pay  him  that  honour,  by  bowing  to  the  earth  before 
him,  which  the  eastern  nations  used  to  pay  to  their  monarchs. 

4.  The  chief  priests — That  is,  not  only  the  high  priest  and  his  deputy,  with 
those  who  formerly  had  borne  that  office :  but  also  the  chief  man  in  each  of  thoee 
twenUr-four  coureee,  into  which  the  body  of  priests  were  divided,  1  Chron.  zzhr, 
10.    The  acribee  were  those  whoie  peculiar  business  it  was  to  explain  the 

*  leaiah  vii,  14.       t  L^®  iit  7. 


CHAPTER  II.  13 

6  Jiidea ;  for  thus  it  is  written  by  the  prophet,  •  And  thon,  Bethlehem, 
in  the  land  of  Judah,  art  in  nowise  the  least  among  the  princes  of 
Judah  ;  for  out  of  thee  shall  come  forth  a  Governor,  who  shall  rule 

7  my  people  Israel.  Then  Herod,  having  privately  called  the  wise 
men,  inquired  of  them  with  great  exactness,  at  what  time  the  star 

8  appeared :  And  sending  them  to  Bethlehem,  he  said.  Go,  inquire 
exactly  concerning  the  young  child,  and  if  ye  find  him,  bring  me 

9  word  again,  that  I  also  may  come  and  do  him  homage.  And  hav- 
ing heard  the  king,  they  departed ;  and  lo,  the  star  which  they  had 
seen  in  the  east,  moved  on  before  them,  till  it  came  and  stood  over 

10  where  the  young  child  was.     And  seeing  the  star,  they  rejoiced 

11  with  exceeding  great  joy.  And  being  come  into  the  house,  they 
saw  the  young  child,  with  Mary  his  mother ;  and  falling  down,  they 
did  him  homage.     And  opening  their  treasures,  they  presented  to 

12  him  gifts,  gold,  frankincense,  and  myrrh.  And  having  been  warned 
of  God  in  a  dream  not  to  return  to  Herod,  they  retired  into  their 
own  country  another  way. 

13  And  when  they  had  retired,  behold,  an  angel  of  the  Lord 
appeareth  to  Joseph  in  a  dream,  saying.  Arise,  and  take  the  young 
child  and  his  mother,  and  flee  into  Egypt,  and  continue  there  till 
I  shall  t^U  thee :  for  Herod  will  seek  the  young  child  to  destroy 

14  him.     And  he  arose,  and  took  the  young  child  and  his  mother  by 

15  night,  and  retired  into  Egypt,  And  continued  there  till  the  death  of 
Herod ;  that  it  might  he  fulfilled  which  was  spoken  of  the  Lord  by 

]  6  the  prophet,  saying,  t  Out  of  Egypt  have  1  called  my  Son.     Then 

Seriptures  to  the  people.  They  were  the  public  preachers,  or  exponndere  of  the 
law  of  Moses.     Whence  the  chief  of  them  were  called  doctors  of  the  law. 

6.  Thou  art  in  nowise  the  least  among  the  princes  of  Judah — That  is,  among  tbo 
eittes  belonging  to  the  princes  or  heads  of  thousands  in  Judah.  When  this  and 
several  other  quotations  front  the  Old  Testament  are  compared  with  the  original, 
it  plainly  appears,  the  apostles  did  not  always  think  it  necessary  exactly  to  tran. 
scribe  the  passages  they  cited,  but  contented  themselves  with  giving  the  general 
•ense,  though  with  some  diversity  of  language.  The  words  of  Micah,  which  wo 
render.  Though  thou  he  little^  may  bo  rendered,  Art  thou  little  ?  And  then  the 
difference  which  seems  to  be  here  between  the  prophet  and  the  evangelist 
vanishes  away. 

8.  And  if  ye  find  him,  bring  me  word — Probably  Herod  did  not  believe  he  was 
bom ;  otherwiBe  would  not  to  suspicious  a  prince  have  tried  to  make  sure  work 
at  once  ? 

10.  Seeing  the  star — Standing  over  where  the  child  was. 

11.  They  presented  to  him  gifts — It  was  customary  to  offer  some  present  to  any 
eminent  person  whom  they  visited.  And  so  it  is,  as  travellers  observe,  in  tho 
eastern  countries  to  this  day.  Oold,  frankincense^  and  myrrh — Probably  these 
were  the  best  things  their  country  afforded ;  and  the  presents  ordinarily  made  to 
great  persons. 

This  was  a  most  seasonable,  providential  assistance  for  a  long  and  expensive 
journey  into  Egypt,  a  country  where  they  were  entirely  strangers,  and  were  to 
stay  for  a  considerable  time. 

15.  That  it  might  he  fulfilled— Thtii  is,  whereby  was  fulfilled.  The  original 
word  frequently  signifies,  not  the  design  of  an  action,  but  barely  the  consequence 
or  event  of  it.  Which  was  spoken  of  the  Lord  by  the  prophet— on  another  occasion : 
Out  of  Egypt  have  I  called  my  Son — which  was  now  fulfilled  as  it  were  anew  ; 
Christ  being  in  a  far  higher  sense  the  Son  of  God  than  Israel,  of  whom  the  words 
were  originally  spoken. 

16.  7*A«?i  Herod,  seeing  thai  he  was  deluded  by  the  wise  men — So  did  his  pride 
teach  him  to  regard  this  action,  as  if  it  were  intended  to  expose  him  to  the  deri. 

*Micahv,3.       fHoseaxi,  1. 


14  ST.  MATTHEW. 

Herod,  seeing  he  was  deluded  by  the  wise  men,  was  exce^ 
wroth,  and  sending  forth,  slew  all  the  male  children  that  were  in 
Bethlehem,  and  in  all  the  confines  thereof,  from  two  years  old  and 
under  ;  according  to  the  time  which  he  had  exactly  inquired  of  the 

17  wise  men.     Then  was  fulfilled  that  which  was  spoken  by  Jeremiah 

18  the  prophet,  saying,  *  In  Rama  was  there  a  voice  heard,  lamenta- 
tion, and  weeping,  and  great  mourning,  Rachel  weeping  for  her 
children,   and  would  not  be   comforted,  because   they  are  not. 

19  But  when  Herod  was  dead,  behold,  an  angel  of  the  Lord  appeureth 

20  in  a  dream  to  Joseph  in  £g3rpt,  saying.  Arise,  and  take  the  young 
child  and  his  mother,  and  go  into  the  land  of  Israel ;    for  they 

21  are  dead  who  sought  the  young  child's  life.  And  he  arose,  an(i 
took  the  young  child  and  his  mother,  and  came  into  the  land  of 

22  Israel.  But  having  heard,  Archelaus  reigneth  over  Judea  in.  the 
room  of  his  father  Herod,  he  w£ts  afraid  to  go  thither,  and  being 
warned  of  God  in  a  dream,  he  turned  aside  into  the  region  of 

23  Galilee.  And  he  came  and  dwelt  in  a  city  called  Nazareth,  that 
it  might  be  fulfilled  which  was  spoken  by  the  prophets,  He  shall 
be  called  a  Nazarene. 

III.     t  In  those  days  cometh  John  the  Baptist  preaching  in  the  wilder- 
2  demess  of  Judea,  And  sayic^g,  Repent  ye ;    for  the  kingdom  of 

flion  of  his  subjects.     Sending  forth — a  party  of  soldiers :   In  all  the  confine9 
thereof — In  all  the  neighbouring  places,  of  which  Rama  was  one. 

17.  Then  woe  fulfilled — A  passage  of  Scripture,  whether  prophetic,  historical, 
or  poetical,  is  in  the  language  of  &e  New  Testament  fUlfiUed,  when  an  evBnt 
happens  to  which  it'may  with  great  propriety  be  accommodated. 

18.  Rachel  weeping  for  her  children — The  Benjamites,  who  inhabited  Rama, 
sprung  from  her.  She  was  buried  near  this  place;  and  is  here  beautifully 
represented  risen,  as  it  were  out  of  her  grave,  and  bewailing  her  lost  children^ — 
Because  they  are  not — ^that  is,  are  dead.  The  preservation  of  Jesus  from  this 
destruction,  may  be  considered  as  a  figure  of  God's  care  over  his  children  in  their 
greatest  danger.  God  does  not  often,  as  he  easily  could,  cut  off  their  persecutors 
at  a  stroke.  But  he  provides  a  hiding  place  for  his  people,  and  by  methods  not 
less  effectual,  though  less  pompous,  preserves  tliem  firom  being  swept  away,  even 
when  the  enemy  comes  in  like  a  flood. 

22,  He  was  afraid  to  go  thither — ^into  Judea;  and  so  turned  aside  into  the  region 
of  Galilee — a  part  of  the  land  of  Israel  not  under  the  jurisdiction  of  Archelaus. 

23.  He  came  and  dwelt  in  Nazareth — (where  he  had  dwelt  before  he  went  tc 
Bethlehem)  a  place  contemptible  to  a  proverb.  So  that  hereby  was  fiilfiUed 
what  has  been  spoken  in  effect  by  several  of  the  prophets^  (though  bv  none  of  them 
in  express  words,)  He  shall  be  called  a  Nazarene — ^that  is,  he  shall  be  despised 
and  rejected,  shall  be  a  mark  of  public  contempt  and  reproach. 

III.  1.  In  those  days — ^that  is,  while  Jesus  dwelt  there.     In  the  wilderness  of  ' 
Judea — ^This  was  a  wilderness  properly  so  caUed,  a  wild,  barren,  desolate  place 
as  was  that  also  where  our  Lord  was  tempted.    But,  generally  speaking,  a  wilder 
noss  in  the  New  Testament  means  only  a  conmion,  or  less  cultivated  place,  in 
opposition  to  pasture  and  arable  land. 

2,  The  kingdom  of  heaven,  and  the  kingdom  of  God,  are  but  two  phrases  for 
the  same  thing.  They  mean,  not  barely  a  future  happy  state  in  heaven,  bat  a 
state  to  be  enjoyed  on  earth :  the  proper  disposition  for  the  glory  of  heaven,  rather 
than  the  possession  of  it.  Is  at  hand — As  if  he  had  said,  God  is  about  to  erect 
that  kingdom,  spoken  of  by  Daniel  (ch.  ii,  44;  and  vii,  13,  14;)  the  kingdom  of 
the  God  of  heaven.  It  properly  sisnifies  here,  the  Gospel  dispensation,  in  which 
subjects  were  to  be  gathered  to  God  by  his  Son,  and  a  society  to  be  formed,  which 
was  to  subsist  first  on  earth,  and  afterward  with  God  in  glory.  In  some  placet 
of  Scripture,  the  phrase  more  particularly  denotes  the  state  of  it  on  earth :  in 
others,  it  signifies  only  the  state  of  glory  :  but  it  generally  includes  both.    Th« 

*  Jer.  xxzi,  15i.       t  Moifc  i,  1  i  liuke  iii,  I. 


CHAPTER  ill.  1« 

3  heaven  is  at  hand.    For  this  is  he  that  was  spoken  of  by  the  Pro 
phet  Isaiah,  saying,  *  The  voice  of  one  crying  aloud  in  the  wilder- 
ness, Prepare  ye  the  way  of  the  Lord,  make  his  paths  straight, 

4  And  this  Jolin  had  his  raiment  of  camels'  hair,  and  a  leathern  gir 
die  about  his  loins  ;  and  his  food  was  locusts  and  wild  honey. 

5  Then  went  out  to  him  Jerusalem  and  all  Judea,  and  all  the  region 

6  round  about  Jordan,  And  were  baptized  of  him  in  Jordan,  confess 

7  ing  their  sins.     But  seeing  many  of  the  Pharisees  and  Sadducees 
coming  to  his  baptism,  he  said  to  them.  Ye  brood  of  vipers,  who 

8  hath  showed  you  to  flee  from  the  wrath  to  come?    Bring  forth 

9  therefore  fruit  worthy  of  repentance :    And  say  not   confidently 

J«wt  understood  it  of  a  temporal  kingdom,  the  seat  of  which  they  supposed  would 
bo  Jerusalem ;  and  the  expected  sovereign  of  this  kingdom  they  learned  from 
Daniel  to  call  the  Son  of  man. 

Both  John  the  Baptist  and  Christ  took  up  that  phrase,  the  kingdom  of  heaven^ 
as  they  found  it,  and  graduallytaught  the  Jews  (though  greatly  unwilling  to 
learn)  to  understand  it  right.  The  very  demand  of  repentance,  as  previous  to  it, 
showed  it  was  a  spiritual  kingdom,  and  that  no  wicked  man,  how  politic,  brave, 
or  learned  soever,  could  possibly  be  a  subject  of  it. 

3.  The  way  of  the  Lord — Of  Christ.  Make  hio  pnthM  ttraighi — By  removing 
every  thing  which  might  prove  a  hinderance  to  his  g^racious  appearance. 

4.  John  had  his  raiment  ofeatneW  hair — Coarse  and  roueh,  suiting  his  charactet 
and  doctrine.  A  leathern  girdle — Like  Elij  ih,  in  whose  spirit  and  power  he  came. 
Hie  food  woe  locusts  uad  wild  honey — ^Locusts  are  ranked  among  clean  meatfl» 
Lev.  xi,  22.  But  these  were  not  always  to  be  had.  So  in  default  of  those,  ha 
fed  on  wild  honey. 

6.  Confessing  their  sins^-Of  their  own  accord ;  freely  and  openly. 

Such  prodigious  numbers  could  hardly  be  baptized  by  immerging  their  whole 
bodies  under  water :  nor  can  we  think  they  were  provided  with  change  of  raiment 
for  it,  which  was  scarcely  practicable  for  such  vast  multitudes.  And  yet  they 
coitLd  not  be  immerged  naked  with  modesty,  nor  in  their  wearing  apparel  \f  itn 
safbty.  It  seems,  therefore,  that  they  stood  in  ranks  on  the  edffe  of  the  river,  and 
that  John,  passing  along  before  them,  cast  water  on  their  heads  or  faces,  by 
which  means  he  might  baptize  many  thousands  in  a  day.  And  this  way  most 
naturally  signified  Christ's  baptizing  them  with  the  Holy  Qheet  and  with  fire% 
which  John  spoke  of,  as  prefi^red  by  his  baptizing  with  water,  and  which  was 
eminently  falfillod,  when  the  Holy  Ghost  sat  upon  the  disciples  in  the  appearance 
of  tongues,  or  flames  of  fire. 

7.  The  Pharisees  were  a  very  ancient  eeot  among  the  Jews.  They  took  their 
name  from  a  Hebrew  word,  which  signifies  to  separate,  because  they  separated 
themselves  from  all  other  men.  They  were  outwardly  strict  observers  of  tha 
law,  fasted  often,  made  long  prayers,  rigoro'jsly  kept  the  Sabbath,  and  paid  all 
tithe,  even  of  mint,  ani^,  and  cummin.  Hence  they  were  in  high  esteem  among 
the  people.     But  inwardly,  they  were  full  of  pride  and  hypocrisy. 

The  Sadducees  were  another  sect  among  the  Jews,  only  not  so  considerable  as 
the  Pharisees.  They  denied  the  existence  of  angels,  and  the  immortality  of  the 
sout,  and  by  consequence  the  resurrection  of  the  dead.  Ye  brood  of  vipers — In 
like  manner,  the  crafty  Herod  is  styled  a  fox,  and  persons  of  insidious,  ravenous, 
orofane,  or  sensual  dispositions,  are  named  respectively  by  him  who  saw  their 
hearts,  serpents,  dogs,  wolves,  and  swine;  terms  which  are  not  the  random 
language  of  passion,  but  a  judicious  designation  of  the  persons  meant  by  them. 
For  it  was  fitting  such  men  should  be  marked  out,  either  for  a  caution  to  others, 
or  a  warning  to  themselves. 

8.  Repentarfe  is  of  two  sorts ;  that  which  is  termed  legal,  and  that  which  is 
styled  evangelical  repentanoe.  The  former  (which  is  the  same  that  is  spoken  of 
here)  is  a  thorough  conviction  of  sin.  The  latter  is  a  change  of  heart  (and 
consequently  of  fifo)  from  all  sin  to  all  holiness. 

9.  And  say  not  confidently — ^The  word  in  the  original,  vulgarly  rendered, 
Tliink  not,  seems  here,  and  in  many  places,  not  to  diminish,  but  laihar  add  to 

*  Isaiah  xl,  3. 


16  ST.  MATTHEW. 

within  yourselves,  We  have  Abraham  to  our  Fatner;  for  I  ttjr 
unto  you,  Grod  is  able  of  these  stones  to  raise  up  children  to  Abn- 

10  ham.  But  the  axe  also  already  lieth  at  the  root  of  the  tree  ;  there- 
fore every  tree  that  bringeth  not  forth  good  fruit,  is  hewn  down 

11  and  cast  into  the  fire.  1  indeed  baptize  you  with  water  unto  re- 
pentance ;  but  he  that  coraeth  aller  me  is  mightier  than  I ;  whose 
shoes  I  am  not  worthy  to  bear ;  he  shall  baptize  you  with  the  Holy 

12  Ghost  and  with  fire :  Whose  fan  is  in  his  hand,  and  he  will 
thoroughly  cleanse  his  floor,  and  gather  the  wheat  into  the  gamer, 
but  will  bum  up  the  chaff  with  unquenchable  fire. 

13  *Then  cometh  Jesus  from  Galilee  to  Jordan  unto  John,  to'  be 

14  baptized  by  him.     But  John  forbad  him,  saying,  I  have  need  to  be 

15  baptized  of  thee,  and  comest  thou  to  me  ?  And  Jesus  answering 
said  to  him,  Sufier  it  now ;  for  thus  it  becometh  us  to  fulfil  aU 

16  righteousness.  Then  he  sufiered  him.  And  Jesus  being  baptized, 
went  up  straightway  from  the  water,  and,  lo,  the  heavens  were 
opened  to  him,  and  he  saw  the  Spirit  of  God  descending  like 

17  a  dove,  and  coming  upon  him.  And  lo,  a  voice  out  of  the  heavenB, 
saying.  This  is  my  beloved  Son,  in  whom  I  delight. 

the  force  of  the  word  with  which  it  is  joined.  We  have  Abraham  to  our  father^' 
It  is  almost  incredible,  how  great  the  presumption  of  the  Jews  was  on  this  their 
relation  to  Abraham.  One  of  their  famous  sayings  was,  **  Abraham  sits  near  the 
gates  of  hell,  and  suffers  no  Israelite  to  go  down  into  it.**  /  tay  unto  you — ^This 
preface  always  denotes  the  importance  of  what  follows.  Of  these  ttanes — ^F^ob4. 
bly  pointing  to  those  which  lay  before  them. 

10.  But  the  axe  aUo  already  lieth — ^That  is,  there  is  no  room  for  such  idle  pretan. 
ces.  Speedy  execution  is  determined  against  all  that  do  not  repent.  The  compari- 
0on  seems  to  bo  taken  from  a  woodman  that  has  laid  down  his  aze  to  put  off  hie 
coat,  and  then  immediately  goes  to  work  to  cut  down  the  tree.  This  reftn  to 
the  wrath  to  come  in  verse  7.    /«  hewn  dawn — Instantly,  without  farther  delay. 

11.  He  8haU  baptize  you  with  the  Holy  Ohoet  and  with  fire — He  shall  fill  yoa 
with  the  Holy  Ghost,  inflaming  your  hearts  with  that  fire  of  love,  which  maaj 
waters  cannot  quench.  And  wia  wai  done,  even  with  a  visible  appearanee  as  of 
fire,  on  the  day  of  pentecost. 

12.  Whoee  /an— That  is,  the  word  of  the  Gospel.  His  /oor— That  is,  hia 
Church,  which  is  now  covered  with  a  mixture  of  wheat  and  chaff.  He  will  gather 
the  wheat  into  the  gamer — Will  lay  up  those  who  are  truly  good  in  heaven. 

15.  It  becometh  ue  to  fulfil  aU  righteousness — It  becometh  every  messenger  of 
God  to  observe  all  his  righteous  ordinances.  But  the  particular  meaning  of  oar 
Lord  seems  to  be,  that  it  becometh  ns  to  do  (me  to  receive  baptism,  and  yoa  to 
administer  it)  in  order  to  fulfil^  that  is,  that  I  may  fully  perform  every  part  of  tba 
righteous  law  of  God,  and  the  commission  he  hath  given  me. 

16.  And  Jesus  being  baptized — Let  our  Lord's  submitting  to  baptism  teach  na 
a  holy  exactness  in  the  observance  of  those  institutions  which  owe  their  obliga. 
tion  merely  to  a  Divine  command.  Surely  thus  it  becometh  all  his  followers  to 
fulfil  all  righteousness. 

Jesus  had  no  sin  to  wash  away.  And  yet  he  was  baptized.  And  God  owned 
liis  ordinance,  so  as  to  make  it  the  season  of  pouring  forth  the  Holy  Spirit  upon 
him.  And  where  can  we  expect  this  sacred  effusion,  but  in  an  humble  attondaaoe 
on  Divine  appointments  7  Lo^  the  heavens  were  opened,  and  he  saw  the  Spirit  of 
God — St.  Luke  adds,  tn  o  bodily  form — ^Probably  in  a  glorious  appearance  of  fixe, 
perhaps  in  the  shape  of  a  dove,  descending  with  a  hovering  motion,  till  it  rested 
upon  Aim.  This  was  a  visible  token  of  those  secret  operations  of  the  UesMd 
Spirit,  by  which  he  was  anointed  in  a  peculiar  manner ;  and  abundantly  fitted 
for  his  public  work. 

17.  And  lo,  a  voice — ^We  have  here  a  glorious  manifestation  of  the  ever.bleaMd 
Trinitj :  the  Father  speaking  from  heaven,  the  Son  spoken  to,  the  Holy  Ghoat 

*  Mark  i,  9 ;  Luke  iii,  21. 


CHAPTER  IV.  It 

[V.     Then  *  was  Jesus  led  up  by  the  Spirit  into  the  wilderness  to 

2  be  tempted  by  the  devil.     And  having  fasted  forty  days  and  forty 

3  nights,  he  was  afterward  hungry.  And  the  tempter  coming  to 
him,  said,  If  thou  be  the  Son  of  God,  command  that  these  stones 

4  be  made  bread.  But  he  answering,  said,  It  is  written,  t  Man  shall 
not  live  by  bread  alone,  but  by  every  word  that  proceedeth  out  of 

5  the  mouth  of  Grod.  Then  the  devil  taketh  him  with  him  into 
the  holy  city,  and  setteth  him  on  the  battlement  of  the  temple, 

6  And  saith  unto  him.  If  thou  be  the  Son  of  God,  cast  thyself  down ; 
for  it  is  written,  %  He  shall  charge  his  angob  concerning  thee,  and 
in  their  hands  they  shall  bear  thee  up,  lest  at  any  time  thou  dash 

7  thy  foot  against  a  stone.     Jesus  said  to  him,  It  is  written  again, 

8  ^  fhou  shalt  not  tempt  the  Lord  thy  God.  Again,  the  devil  taketh 
him  with  him  to  an  exceeding  high  mountain,  and  showeth  him  all 

9  the  kingdoms  of  the  world  and  the  glory  of  them.  And  saith  to  him, 
All  these  things  will  I  give  thee,  if  thou  wilt  fall  down  and  worship 

10  me.     Then  Jesus  saith  to  him.  Get  thee  hence,  Satan  ;  for  it  is 
written,  U  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt 

1 1  thou  serve.     Then  the  devil  leaveth  him,  and  behold,  angels  came 

and  waited  upon  him. 

*       '  "    '  ■  ■   ip     ■  ■ 

descending  upon  him.  In  tphom  I  Might — What  an  encomiain  is  this !  How 
poor  to  this  are  all  other  kinds  of  praise  !  To  be  the  pleasure,  the  delight  of  God, 
this  is  praise  indeed :  this  is  true  glory :  this  is  the  highest,  the  brightest  light, 
that  virtue  can  appear  in. 

IV.  1.  Then — ^Afier  this  glorious  evidence  of  his  Father's  love,  he  was  com. 
pletely  armed  for  the  combat.  Thus  after  the  clearest  hght  and  the  strongest 
eonsolation,  let  us  expect  the  sharpest  temptations.  By  the  Spirit — Probably 
through  a  strong  inward  impulse. 

2.  Hailing  faated — Whereby  doubtless  he  received  more  abundant  spiritual 
strength  from  God.  Forty  daya  and  forty  nights-^ Ab  did  Moges,  the  giver  of  the 
law,  and  Elijah^  the  great  restorer  of  it.  He  woe  afterward  hungry — And  so 
prepared  for  the  first  temptation. 

3.  Coming  to  him — In  a  visible  form ;  probably  in  a  human  shape,  as  one  that 
desired  to  inquire  farther  into  the  evidences  of  his  being  the  Meweuth, 

4.  It  ie  iDritten — ^Thus  Christ  answered,  and  thus  we  may  answer  all  the  sng. 
gestions  of  the  devil.  By  every  word  that  proceedeth  out  of  the  mouth  of  Ood--^ 
That  is,  by  whatever  God  commands  to  sustain  him.  Therefore  it  is  not  needfUl 
I  should  work  a  miracle  to  procure  bread,  without  any  intimation  of  my 
Father's  will. 

5.  The  holy  city — So  Jeruealem  was  commonly  called,  being  the  place  God  had 
peculiarly  chosen  for  himself.  On  the  battlement  of  the  temple — Probably  over 
the  king's  gallery,  which  was  of  such  a  prodigious  height,  that  no  one  could  look 
down  from  the  top  of  it  without  making  himself  giddy. 

6.  In  their  hands — That  is,  with  great  care. 

7.  Thou  shalt  not  tempt  the  Ixtrd  thy  Ood — ^By  requiring  farther  evidence  of 
what  he  hath  already  made  sufficiently  plain. 

8.  Showeth  him  all  the  kingdoms  of  the  world — ^In  a  kind  of  visionary  repre. 
•entation. 

9.  If  thou  wilt  fall  down  and  worship  me — ^Horo  Satan  clearly  shows  who  he 
was.  Accordingly  Christ  answering  this  suggestion,  calls  him  by  his  own  name, 
which  ho  had  not  done  before. 

10.  Get  thee  henee^  Satan — Not,  get  thee  behind  me,  that  is,  into  thy  proper 
place ;  as  he  said  on  a  quite  difierent  occasion  to  Peter,  speaking  what  was  not 
expedient. 

11.  Angels  came  and  wsAUd  upon  turn — Both  to  supply  him  with  food,  and  to 
eongratnlate  his  victory. 

•  Mark  i,  12 ;  Luke  iv,  1.     f  Dent  viii,  3.      t  Psalm  xci,  11, 12.     61>eatvi,16. 

I  Dtot  vi*  13. 

3 


18  ST.  MATTHBW. 

12  *  Bat  when  he  heard  that'  John  was  cast  into  prison,  he  retired 

13  into  Galilee.    And  leaving  Nazareth,  he  came  and  dwelt  at  Capep* 
naum,  which  is  on  the  sea  coast,  in  the  borders  of  Zebulon  and 

14  Naphthali :  that  it  might  be  fulfilled  which  was  spoken  by  Isiuih 

15  the  prophet,  saying,  f  The  land  of  Zebulon  and  the  land  of  Naph- 
thali, by  the  way  of  the  sea,  beyond  Jordan,  Galilee  of  the  Gentiles: 

16  The  people  who  walked  in  darkness  saw  a  great  light,  and  to  them 
who  sat  in  the  region  of  the  shadow  of  death,  light  is  sprung  up. 

17  From  that  time  Jesus  began  to  preach  and  to  say.  Repent,  tar 

18  the  kingdom  of  heaven  is  at  hand.  %  And  walking  by  the  sea  of 
Galilee,  he  saw  two  brethren,  Simon  called  Peter,  and  Andrew  his 

19  brother,  casting  a  net  into  the  sea,  for  they  were  fishers.  And  he 
saith  to  them.  Come  after  me,  and  I  will  make  you  fishers  of  men. 

20  And  straightway,  leaving  their  nets,  they  followed  him.   And  goinff 

21  on  from  thence,  he  saw  two  other  brethren,  James  the  san.cf 
Zebedee,  and  John  his  brother,  in  the  vessel  with  Zebedee  their 

22  father,  mending  their  nets ;  and  he  called  them.  And  leaving  the 
vessel  and  their  father,  they  immediately  followed  him. 

23  And  Jesus  went  about  all  Galilee,  teaching  in  their  synagogues, 
and  preaching  the  Gospel  of  the  kingdom,  and  healing  all  manner 

24  of  disease  and  all  manner  of  malady  among  the  people.  And  his 
fame  went  through  all  Syria:  and  they  brought  to  him  all  sick 
people,  that  were  held  with  divers  diseases  and  tormenting  pains ; 
and  demoniacs,  and  lunatics,  and  paralytics ;  and  he  healed  them. 


13.  He  retired  into  Galilee — T)um  ionrney  was  not  immediately  afler  his 
temptation.  He  first  went  from  Judea  into  Gralilee,  John  i,  43 ;  ii,  1.  Then  into 
Judea  again,  Imd  celebrated  the  passorer  at  Jerusalem,  John  ii,  13.  He  baptised 
in  Judea  while  John  was  baptizing  at  Enon,  John  iii,  22,  23.  All  thii  time  John 
was  at  liberty,  ver.  24.  But  the  Pharisees  being  ofiended,  chap,  iv,  1 ;  and  John 
put  in  prison,  he  then  took  this  journey  into  Galilee. 

13.  Leaving  Nazareth — Namely,  when  they  had  wholly  rejected  his  word,  and 
even  attempteid  to  kill  him,  Luke  iv,  29. 

15.  Oalilee  of  the  Oentiles^Thai  part  of  Galilee  which  lay  beyond  Jordan  was 
so  called,  because  it  was  in  a  great  measure  inhabited  by  Gentiles,  that  is, 
heathens. 

16.  Here  is  a  beautifiil  orradation,  first,  they  walked,  then  they  »at  in  darkmug, 
and  lastly,  in  the  region  of  the  ehadiow  of  death. 

17.  From  that  time  Jems  began  to  preach — He  had  preached  before,  both  to 
Jews  and  Samaritans,  John  iv,  41, 45.  But  from  this  time  began  his  solemn  stated 
preaching.  Repent,  for  the  kingdom  of  heaven  it  at  hand— -Although  it  is  tho 
peculiar  business  of  Christ  to  establish  the  kingdom  of  heaven  in  the  hearts  of 
men,  yet  it  is  observable,  he  begins  his  preaching  in  the  same  words  with  John 
the  Baptist :  because  the  repentance  which  John  taught  still  was,  and  ever  will 
be,  the  necessary  preparation  for  that  inward  kingdom.  But  that  phrase  is  not 
only  used  with  regard  to  individuals  in  whom  it  is  to  be  established,  but  also  with 
regard  to  the  Christian  Church,  the  whole  body  of  believers.  In  tho  former  senso 
it  is  opposed  to  repentance ;  in  tho  latter  the  Mosaic  dispensation. 

33.  The  Oospel  of  the  kingdom — ^The  Gospel,  that  is,  the  joyous  message,  is  the 
proper  name  of  our  religion :  as  will  be  amply  verified  in  all  who  earnestly  and 
perseveringly  embrace  it. 

S4.  Tknugh  all  Syria — ^HThe  whole  province,  of  which  the  Jewish  country  was 
only  a  smaU  part.  And  demoniac* — Men  possessed  with  devils :  and  lmmtic9^ 
ami  poro^ifttcs— -Men  ill  of  the  palsy,  whoee  cases  were  of  all  others  moet  deplo- 
fiUo  and  most  helpless. 

'^Mtiki.U.       tlniahii,l,8.       tliu^if  16;  Lukev,!. 


CHAPTER  Y.  19 

25  And  there  followed  him  great  multitudes  from  Galilee,  and  Deca- 

polis,  and  Jerusalem,  and  Judea,  and  yrom  beyond  Jordan. 
V.       And  seeing  the  multitudes,  he  went  up  into  the  mountain ;  and 

2  when  he  was  sat  down  his  disciples  came  to  him.    And  he  opened 

3  his  mouth  and  taught  them,  saying,  *  Happy  are  the  poor  in  spirit  * 

4  for  theirs  is  the  kingdom  of  heaven.     Happy  are  they  that  mourn , 

5  for  they  shall  be  comforted.     Happy  are  the  meek ;  for  they  shall 

6  inherit  the  earth.     Happy  are  they  that  hunger  and  thirst  after 

7  righteousness ;  for  they  shall  be  satisfied.     Happy  are  the  merci- 

8  fui ;  for  they  shall  obtain  mercy.     Happy  are  the  pure  in  heart ; 

25.  DecapolU — ^A  tract  of  land  on  the  east  side  of  the  sea  of  GalUee,  in  which 
were  ten  cities  near  each  other. 

y.  1.  And  seeing  the  tnultitudea — ^At  some  distance,  as  they  were  coming  to 
him  from  every  quarter.  Me  went  up  into  the  mountain — ^Which  was  near :  where 
there  was  room  for  them  alL  Hie  diaeipleo — not  only  his  twelve  disciples,  but  all 
who  daiired  to  learn  of  him. 

2.  And  he  opened  his  mouth — A  phrase  which  always  denotes  a  set  and  solemn 
discourse ;  ana  taught  tJiem — ^To  bless  men,  to  make  men  happy,  was  the  great 
business  for  which  our  Lord  came  into  the  world.  And  accordingly  he  here 
pronounces  eight  blessings  together,  annexing  them  to  so  many  steps  in  Chris- 
tianity.  Knowing  that  happiness  is  our  common  aim,  and  that  an  innate  instinct 
continually  urges  us  to  the  pursuit  of  it,  he  in  the  kindest  manner  applies  to  that 
inftinct,  and  directs  it  to  its  proper  object. 

Though  all  men  desire,  yet  few  attain,  happiness,  because  they  seek  it  whers 
it  is  not  to  be  found.  Our  Lord  therefore  begins  his  Divine  institution,  which  is 
the  complete  art  of  happiness,  by  laying  down  before  all  that  have  ears  to  hear, 
the  true  and  only  true  method  of  acquiring  it. 

Observe  the  benevolent  condescension  of  our  Lord.  He  seems,  as  it  were,  to 
lay  aside  his  supreme  authority  as  our  legislator,  that  he  may  the  better  act  the 
part  of  our  friend  and  Saviour.  Instead  of  using  the  lofly  stvle,  in  positive  com. 
mands,  he,  in  a  more  gentle  and  engaging  way,  msinuates  his  will  and  our  duty, 
by  pronouncing  those  happy  who  comply  with  it. 

^  3.  Happy  are  the  poor — In  the  following  discourse  there  is,  1.  A  sweet  in  vita, 
tion  to  true  holiness  and  happiness,  ver.  i-lQ.  2.  A  persuasive  to  impart  it  to 
others,  ver.  13-16.  3.  A  description  of  true  Christian  holiness,  ver.  17 ;  chap, 
vii,  12,  (in  which  it  is  easy  to  observe,  the  latter  part  exactly  answers  the  for. 
mer.)  4.  The  conclusion :  giving  a  sure  mark  of  the  true  way,  warning  against 
false  prophets,  exhorting  to  follow  after  holiness.  The  poor  in  epirit — ^They  who 
are  unfeignedly  penitent,  they  who  are  truly  convinced  of  sin ;  who  see  and  feel 
the  state  they  are  in  by  nature,  being  deeply  sensible  of  their  sinfblness,  guilti. 
ness,  helplessness,  for  theire  is  the  kingdom  of  heavet^^-The  present  inward 
kingdom :  righteousness,  and  peace,  and  joy  in  ilie  Holy  Ghost,  as  well  as  the 
eternal  kingdom,  if  they  endure  to  the  end. 

4.  They  that  maum — Either  for  their  own  sins,  or  for  other  men's,  and  are 
steadily  and  habitually  serious.  They  ehall  be  comforted — More  solidly  and  deeply 
even  in  this  world,  and  eternally  in  heaven. 

5.  Happy  are  the  meek — ^Thev  that  hold  all  their  passions  and  afiections  evenly 
balanced.  They  ehall  inherit  the  earth— Thtj  shall  have  all  things  really  necee.. 
saty  for  life  and  godliness.  They  shall  enjoy  whatever  portion  God  hath  given 
them,  hero,  and  shall  hereafter  poeeeee  the  new  earth,  wherein  dwelleth  right, 
eouaness. 

6.  They  that  hunger  and  tkiret  after  righteouenee^—AfteT  the  holiness  here 
deecribed.     Thev  ehaU  he  eaUefied  with  it. 

7.  The  merciful — ^The  tender-hearted :  they  who  love  all  men  as  themselves : 
They  ehall  obtain  mfl-cy— Whatever  mercy  therefore  we  desire  from  God,  the 
same  let  us  show  to  our  brethren.  He  will  repay  us  a  thousand  fold,  the  love  we 
bear  to  any  for  his  sake. 

8.  The  pure  in  Asort— The  sanctified :  they  who  love  God  with  all  tbnr  heatti* 
Thay  ehaU  see  CM— -In  all  tUnp  here ;  hereafter  in  gloiy. 

*l4ikanyS0i 


M  ST,  MATTHEW. 

9  for  they  shall  see  God.     Happy  are  the  peace  makers ;  for  tbejr 

10  shall  be  called  the  children  of  God.  Happy  €tre  they  who  an 
persecuted  for  righteousness'  sake ;  for  theirs  is  the  kingdom  of 

11  heaven.    Happy  are  ye  when  men  shall  revile  and  persecute  you, 

12  and  say  all  manner  of  evil  against  you  falsely  for  my  sake  :  Rejoice 
and  be  exceechng  glad ;  for  great  is  your  reward  in  heaven ;  for  so 
persecuted  they  the  prophets  who  were  before  you. 

13  *  Ye  are  the  salt  of  the  earth :  but  if  the  salt  have  lost  its  saTonr, 
wherewith  shall  it  be  salted  ?     It  is  thenceforth  good  for  nothing, 

14  but  to  be  cast  out  and  to  be  trodden  under  foot  of  men.  Ye  are 
the  light  of  the  world.   A  city  that  is  situated  on  a  mountain  cannot 

15  be  hid.  f  Neither  do  thoy  light  a  candle  and  put  it  under  a  bushel, 
but  on  a  candlestick,  and  it  giveth  light  to  all  that  are  in  the  house. 

16  Let  your  light  so  shine  before  men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  who  is  in  heaven. 

17  Think  not  that  I  am  come  to  destroy  the  law  or  the  prophets :  I 

18  am  not  come  to  destroy  but  to  fulfil.  X  For  verily  I  say  unto  you, 
Till  heaven  and  earth  pass  away,  one  jot  or  one  tittle  shall  in  no- 

9.  The  peace  maker* — ^Thoj  that  out  of  love  to  God  and  man  do  all  posaibla 
good  to  all  men.  Peace  in  the  Scripture  sense  implies  all  blessings  temporal 
and  eternal.  They  thall  he  called  the  children  of  God — Shall  be  acknowledged 
such  by  God  and  man.  One  would  imagine  a  person  of  this  amiable  temper 
and  behaviour  would  be  the  darling  of  mankind.  But  our  Lord  well  knew  it 
would  not  be  so,  as  long  as  Satan  was  the  prince  of  this  world.  He  therefore 
warns  them  before  of  the  treatment  all  wore  to  expect,  who  were  determined 
thus  to  tread  in  his  steps,  bj  immediately  subjoining,  Happy  are  they  who  are 
persecuted  for  righteousness^  sake* 

Through  this  whole  discourse  we  cannot  but  observe  the  most  exact  method 
which  can  possibly  be  conceived.  Every  paragraph,  every  sentence,  is  cloiely 
connected  both  with  that  which  precedes,  and  that  which  follows  it.  And  la 
not  this  the  pattern  for  every  Christian  preacher  7  If  any  then  are  able  to  follow 
it  without  any  premeditation,  well :  if  not,  lot  them  not  dare  to  preach  without 
it.  No  rhapsoay,  no  incoheroncy,  whether  the  things  spoken  be  true  or  falae, 
comes  of  the  Spirit  of  Christ. 

10.  For  righteousness*  sake — ^That  is,  because  they  have,  or  follow  after,  the 
righteousness  here  described.  He  that  is  truly  a  righteous  man,  he  that  numrme, 
and  he  that  is  pure  in  heart,  yea,  all  that  will  live  godly  in  Christ  Jesus,  shall 
suffer  persecution,  2  Tim.  iii,  12.  The  world  will  always  say.  Away  with  each 
fellows  from  the  earth.  Tfiey  are  made  to  reprove  our  thoughts.  They  art 
grievous  to  us  even  to  behold*  Their  lives  are  not  like  other  men^s;  their  ways  ars 
of  another  J  ash  ion. 

11.  Revile — When  present:  say  all  evil — ^When  you  are  absent. 

12.  Your  reward — Even  over  and  above  the  happiness  that  naturally  and 
directly  results  from  holiness. 

13.  xe — Not  the  apostles,  not  ministers  only ;  but  all  ye  who  are  thus  holy, 
are  the  salt  of  the  earth — Are  to  season  others. 

14.  Ye  are  the  light  of  the  world — If  ye  ore  thus  holy,  you  can  no  more  be  hid 
than  the  sun  in  the  firmament :  no  more  than  a  city  on  a  mountain — ^Probably 
pointing  to  that  on  the  brow  of  the  opposite  hill. 

15.  Nay,  the  very  design  of  God  in  giving  you  this  light  was,  that  it  might  shine. 

16.  That  they  may  see — and  glorify — ^That  is,  that  seeing  your  good  works, 
they  may  be  moved  to  love  and  serve  God  likewise. 

17.  Think  not — Do  not  imagine,  fear,  hope,  that  I  am  come — Like  your  teach 
ers,  to  destroy  the  law  or  the  prophets,    lam  not  come  to  destroy — ^The  moral  law, 
but  to  fulfil — ^To  establish,  illustrate,  and  explain  its  highest  meaning,  both  bj  my 
life  and  doctrine. 

•Maikix,50;  Lukeziii,34.  f  Maik  iv,  31 ;  Luke  viu,  16 ;  xi,  31 

iLukexvi,!?:  xsi,  33. 


CHAPTER  V.  tl 

19  wise  paM  finom  the  law  till  all  things  be  effected.  Whoeoevei 
therefore  shall  break  one  of  the  least  of  these  commandroents, 
and  teach  men  so,  shall  be  the  least  in  the  kingdom  of  heaven ; 
but  whosoever  shall  do  and  teach  them,  he  shall  be  great  in  the 

20  kingdom  of  heaven.  For  I  say  unto  you.  That  unless  your  right- 
eousness shall  exceed  the  righteousness  of  the  scribes  and  Phari- 

21  sees,  ye  shall  in  nowise  enter  into  the  kingdom  of  heaven.  Ye 
have  heard  that  it  was  said  to  them  of  old,  *  Thou  shalt  do  no 
murder,  and  whosoever  shall  do  murder,  shall  be  liable  to  the 

22  judgment.  But  1  say  unto  you,  That  whosoever  is  angry  with 
his  brother  shall  be  liable  to  the  judgment ;  and  whosoever  shall 
say  to  his  brother,  Raca,  shall  be  liable  to  the  council ;  but  whoso- 

23  ever  shall  say.  Thou  fool,  shall  be  liable  to  hell  fire.  Therefore,  if 
thou  bring  thy  gift  to  the  altar,  and  shalt  there  remember,  that  thy 

24  brother  hath  aught  against  thee,  Leave  there  thy  gift  before  the 

18.  Till  till  thingB  bHoII  be  effected — ^Which  it  either  require*  or  foretelli.  For 
the  law  has  its  ofiect,  when  the  rewards  are  given,  and  the  punishments  annexed 
to  it  inflicted,  as  well  as  when  its  precepts  are  obeyed. 

19.  One  of  the  leaet — So  accounted  by  men ;  and  thaU  teach — ^Either  by  word 
or  example ;  thaU  be  the  least — That  is,  shall  have  no  part  therein. 

SO.  The  righteou$nen  of  the  seribeg  and  Pharisees — ^Described  in  the  sequel  ol 
this  discourse. 

31.  Ye  have  heard — From  the  scribes  reciting  the  law ;  Thou  shalt  do  no  tnur. 
der — And  they  interpreted  this,  as  all  the  other  commandments,  barely  of  the 
outward  act.  The  judgment — The  Jews  had  in  every  city  a  court  of  twenty -three 
men,  who  could  sentence  a  criminal  to  be  strangled.  But  the  sanhedrim  only 
(the  great  council  which  sat  at  Jerusalem,  consistmg  of  seventv-two  men,)  couM 
sentence  to  the  more  terrible  death  of  stoning.  That  was  caUed  the  judgment^ 
this  the  council, 

22.  But  J  say  unto  you — ^Which  of  the  prophets  ever  spake  thus  7  Their  Ian. 
guage  in.  Thus  saith  the  Lord.  Who  hath  authority  to  use  this  language,  but 
the  one  I/iwgiyer,  who  is  able  to  save  and  to  destroy.  Whosoever  is  angry 
with  his  brother — Some  copies  add,  without  a  cause — Bnt  this  is  utterly  foreign 
to  the  whole  scope  and  tenor  of  our  Lord's  discourse.  If  he  had  only  forbidden 
the  being  angry  without  a  cause,  there  was  no  manner  of  need  of  that  solemn 
declaration,  I  say  unto  you;  for  the  scribes  and  Pharisees  themselvoe  said  as 
much  as  this.  Even  they  taught,  men  ought  not  to  be  angrv  without  a  cause. 
So  that  this  righteousness  does  not  exceed  theirs.  But  Christ  teaches,  that 
we  ought  not,  tor  any  cause,  to  be  so  angry  as  to  call  any  man  Raca,  or  fool. 
We  ought  not,  for  any  cause,  to  be  angrv  at  the  person  of  the  sinner,  but  at  his 
sins  only.  Happy  world,  were  thii  puim  and  necessary  distinction  thoroughly 
understood,  remembered,  practised !  Raca  means,  a  silly  man,  a  trifler.  Whoso- 
ever shall  say.  Thou  fool — Shall  revile,  or  seriously  reproach  any  man.  Our 
Lord  specified  three  degrees  of  murder,  each  liable  to  a  sorer  punishment  than 
the  other :  not  indeed  from  men,  but  from  God.  Hell  fare — In  the  valley  of  Hin. 
nom  (whence  the  word  in  the  original  is  taken)  the  children  were  use^  to  bo 
burnt  alive  to  Moloch.  It  was  a&rward  made  a  receptacle  for  the  filth  of  the 
city,  where  continual  fires  were  kept  to  consume  it.  And  it  is  probable,  if  any 
criminals  were  burnt  alive,  it  was  in  this  accursed  and  horrible  place.  There, 
fore  both  as  to  its  former  and  latter  state,  it  was  a  fit  emblem  of  hell.  It  must 
here  signify  a  degree  of  future  punishment,  as  much  more  dreadful  than  those 
incurred  in  the  two  former  cases,  as  burning  alive  is  more  dreadfiil  tlian  either 
■trangling  or  stoning. 

23.  Thy  brother  kath  aught  against  thee — On  any  of  the  preceding  accounts  : 
for  any  unkind  thought  or  word  :  any  that  did  not  spring  from  love. 

24.  Leaving  thy  gift,  ^o— For  neither  thy  gifl  nor  thy  prayer  will  atone  for 
thy  want  of  love :  Imt  this  will  make  them  w>t!i  an  abomination  before  God. 

«  Exod.  XX,  13. 


It  ST.  MATTHEW. 

altar,  and  go,  first  be  reconciled  to  thy  brother,  and  then 

25  and  offer  thy  gift.  *  Agree  with  thine  adversary  quickly  wfafle 
thou  art  in  the  way  with  him,  lest  at  any  time  the  suiversaiy  ddirer 
thee  to  the  judge,  and  the  judge  deliver  diee  to  this  officer,  and 

26  thou  be  cast  into  prison.  Verily  I  say  unto  thee,  Thou  shah  ia  no- 
wise come  out  thence,  till  thou  hast  paid  the  last  feurthing. 

27  Yc  have  heard,  that  it  was  said,  f  Thou  shalt  not  commit  add* 

28  tery.  But  I  say  unto  you.  That  whosoever  looketh  upon  a  woman 
to  lust  after  her,  hath  already  committed  adultery  with  her  hi  his 

29  heart.  %  But  if  thy  right  eye  cause  thee  to  ofiend,  pluck  it  onl, 
and  cast  it  from  thee ;  for  it  is  profitable  for  thee  that  one  of  thy 
members  should  perish,  and  not  Uiat  thy  whole  body  should  be  cast 

30  into  hell.  And  if  thy  right  hand  cause  thee  to  offend,  cut  it  off,  a&d 
cast  it  from  thee  ;  for  it  is  profitable  fmr  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  that  thy  whole  body  be  cast  into  helL 

31  It  hath  been  said,  ^  Whosoever  shall  put  away  his  wife,  let  him 

32  give  her  a  writing  of  divorce.  But  I  say  unto  you,  Whosoever 
shall  put  away  his  wife,  save  for  the  cause  of  whoredom,  canseth 
her  to  commit  adultery :  and  whosoever  shall  marry  her  that  is  put 
away,  committeth  adultery. 

33  Again,  ye  have  heard  that  it  was  said  to  them  of  old,  I  Thou 
shalt  not  forswear  thyself,  but  shalt  perform  thine  oaths  unto  the 

34  Lord.     But  I  say  unto  you,  Swear  not  at  all,  neither  by  heaven, 

35  for  it  is  God's  throne :  Nor  by  the  earth,  for  it  is  his  footstool : 

36  neither  by  Jerusalem,  for  it  is  the  city  of  the  great  King.    Neither 

25.  Agree  with  thine  adveraary — With  any  a|^unst  whom  thou  haat  thus 
offended:  while  thou  art  in  the  way — Instantly,  on  the  spot;  before  yoa  part. 
LeH  the  adversary  deliver  thee  to  the  judge — Lest  he  commit  his  eause  to  God, 

26.  Till  thou  hast  paid  the  last  farthing — ^That  is,  for  ever,  since  thoa  cauut 
never  do  this. 

What  has  been  hitherto  said  refers  to  meekness :  what  follows,  to  parity  of 
heart. 

27.  Thou  shalt  not  commit  adultery — And  this,  as  well  as  the  sixth  commuid- 
ment,  the  scribes  and  Pharisees  interpreted  barely  of  the  ontward  act. 

29,  30.  If  a  person  as  dear  as  a  right  ey«,  or  as  useful  as  a  right  hand^  ohms 
thee  thus  to  offend^  though  but  in  heart. 

Perhaps  here  may  be  an  instance  of  a  kind  of  transposition  which  is  freouentlT 
found  in  the  sacred  writings :  so  that  the  29th  verse  may  refer  to  97,  2o ;  and 
the  30th  to  ver.  21,  22.  As  if  he  had  said.  Part  with  any  thing,  however  dear  to 
you,  or  otherwise  useful,  if  you  cannot  avoid  sin  while  you  keep  it.  Even  oat 
off  your  right  hand,  if  you  are  of  so  passionate  a  temper,  that  you  cannot  other* 
wise  be  restrained  from  hurting  your  brother.  Pull  out  your  eyes,  if  you  can  no 
otherwise  be  restrained  from  lusting  afler  women. 

31.  Let  him  give  her  a  writing  of  divorce — ^Which  the  scribes  and  FharisoM 
allowed  men  to  do  on  any  trifling  occasion. 

32.  Causeth  her  to  commit  adtUtery — If  she  marry  again. 

33.  Our  Lord  here  refers  to  the  promise  made  to  the  pure  in  heart,  of  seeing 
God  in  all  things,  and  points  out  a  ndse  doctrine  of  the  scribes,  which  arose  from 
tneir  not  thus  seeing  God. 

What  he  forbids  is,  the  swearing  at  all,  1,  by  any  creatnro,  2,  in  our  ordinny 
conversation :  both  of  which  the  scribes  and  Pharisees  taught  to  be  peHbetly 
innocent. 

36.  For  thou  canst  not  make  one  hair  white  or  hlaek — ^Whereby  it  appears,  thtt 
this  also  is  not  thme  but  God*s. 

•  Luke  xu,  58.        f  Ezod.  xx,  14.        t  Chap,  xnli,  8 ;  Mark  ix,  43.       ^  Deut  xzir,  1 ; 
MaU.  zix,7;  Markx,2i  Lukexri,  18.        UExod.  xx,7. 


CHAPTER  v.  tt 

riialt  thon  swear  by  thy  head ;  for  thoa  canst  not  make  one  hair 

37  white  or  black.  But  let  yoor  conversation  be  yea,  yea ;  nay,  nay ; 
for  whatsoever  is  more  than  these  is  of  the  evil  one. 

38  Ye  have  heard  that  it  hath  been  sail,  *  An  eye  for  an  eye, 

39  and  a  tooth  for  a  tooth.  But  I  say  unto  you,  that  ye  resist  not 
the  evil  man :  but  whosoever  shall  smite  thee  on  the  right  cheek, 

40  turn  to  him  the  other  also ;  And  if  a  man  will  sue  thee,  and  take 

41  away  thy  coat,  let  him  have  thy  cloak  also.     And  whosoever  shall 

42  compel  thee  to  go  with  him  one  mile,  go  with  him  twain,  t  Give 
to  him  that  asketh  thee,  and  from  him  that  would  borrow  of  thee, 
turn  not  away. 

43  Ye  have  heard  that  it  hath  been  said,  %  Thou  shah  love  thy 

44  neighbour,  and  hate  thine  enemy.  But  I  say  unto  you,  §  Love 
your  enemies,  bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  that  despitefully  use  you  and  persecute 

45  you:  That  ye  may  be  the  children  of  your  Father,  who  is  in 
heaven ;  for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good, 

46  and  sendeth  rain  on  the  just  and  the  unjust.  For  if  ye  love  them 
that  love  you,  what  reward  have  ye  ?   Do  not  even  the  publicans 

37.  Let  your  conoergation  be  yea,  yea  ;  nay,  nay — ^That  ii,  in  your  ooxmnon 
discoorse,  barely  affirm  or  denj. 

38.  Ye  have  heard — Our  Lord  prooeedi  to  enforce  such  meekness  and  love  on 
those  who  are  persecuted  for  righteousness*  sake  (which  be  pursues  to  the  end 
of  the  chapter)  as  were  utterly  unknown  to  the  scribes  and  Fharisees.  It  hath 
heen  eaid — In  the  law,  as  a  direction  to  Judges,  in  case  of  violent  and  barbarous 
assaults.  An  eye  for  an  eve,  and  a  tooth  fir  a  tootA— And  this  has  been  interpreted, 
as  encourafing  bitter  and  rigorous  revenge. 

39.  But  1  Bay  nnto  you,  that  ye  roeiet  not  the  evil  man — ^HThus ;  the  Greek  word 
translated  reaist  signifies  standing  in  battle  array,  striving  for  victory.  If  a  man 
smite  thee  on  the  right  cheek — ^Return  not  evil  for  evil :  yea,  1mm  to  him  the  other 
—Rather  than  revenge  thyself. 

40.  41.  Where  the  damage  is  not  great,  choose  rather  to  su£for  it,  though 
possibly  it  may  on  that  account  be  repeated,  than  to  demand  an  eye  for  an  eye, 
to  enter  into  a  rigorous  prosecution  of  the  offender.  The  meaning  of  the  whole 
passage  seems  to  be,  rather  than  roturp  evil  for  evil,  when  the  wrong  is  purely 
personal,  submit  to  one  bodily  wrong  after  another,  give  up  one  part  of  ypur 
goods  after  another,  submit  to  one  instance  of  compulsion  after  another.  That 
the  words  are  not  literally  to  be  understood,  appears  from  the  behaviour  of  our 
Lord  himself,  John  zviii,  33,  33. 

43.  Thus  much  for  your  behaviour  toward  the  violent.  As  for  those  who  nse 
milder  methods,  Oioe  to  him  that  aaketh  thee — Give  and  lend  to  any  so  far,  (but 
no  farther,  for  God  never  contradicts  himself)  as  is  consistent  with  tliy  engage, 
ments  to  thy  creditors,  thy  family,  and  the  household  of  fiiith. 

43.  Thou  ehalt  love  thy  neighbour;  and  hate  thy  enemy — God  spoke  the  former 
part ;  the  scribes  added  the  latter. 

44.  Bleeo  them  that  euroe  you — Speak  all  the  good  you  can  to  and  of  them,  who 
speak  all  evil  to  and  of  vou.  Repay  love  in  thought,  word,  and  deed,  to  those 
who  hate  you,  and  show  it  both  in  word  and  deed. 

45.  That  ye  may  be  the  children — ^That  is,  that  ye  may  continue  and  appear 
sach  bofore  men  and  angels.  For  he  maketh  hie  tun  to  riee — He  gives  them  such 
blessings  as  they  will  receive  at  his  hands.  Spiritual  blessings  they  will  not 
receive. 

46.  The  jm&Zicans^-were  officers  of  the  revenue,  farmers,  or  receivers  of  the 
public  money :  men  employed  by  the  Romans  to  gather  the  taxes  and  customs, 
which  they  exacted  of  the  nations  they  had  conquered.  These  were  generally 
odious  for  their  extortion  and  oppression,  and  were  reckoned  by  the  Jews  as  tho 
very  scum  of  the  earth. 

•  Dsttt.  xix,  21.       t  Luke  vi,  30.       %  her.  nx,  18.       f  Luke  vi,  37  SS 


H  ST.  MATTHEW. 

47  the  same  ?  And  if  ye  salute  your  friends  only,  what  do  ye -more 

48  than  others ;  do  not  even  the  heathens  so  ?  Therefore  ye  shall  be 
perfect,  as  your  Father  who  is  in  heaven  is  perfect. 

VI.  Take  heed  that  ^  practise  not  your  righteousness  before 
men,  to  be  seen  of  them ;  otherwise  ye  have  no  reward  from  your 

,  2  Father  who  is  in  heaven.  Therefore  when  thou  dost  alms,  do  not 
sound  a  trumpet  before  thee,  as  the  hypocrites  do,  in  the  syna* 

3  gogues,  and  in  the  streets,  that  they  may  have  glory  of  men.   Verily 
I   say  unto  you,  they  have  their  reward.     But  when  thou  dost 

4  alms,  let  not  thy  left  hand  know  what  thy  right  hand  doth :  That 
thy  alms  may  be  in  secret,  and  thy  Father  who  seeth  in  secret 

5  will  reward  thee  openly.     And  when  thou  prayest,  thou  shalt  not 
be  as  the  hypocrites ;  for  they  love  to  pray  standing  in  the  syini- 

:  •    ■    ■  •       ■      .  ■  ;  .'  .  ■■.,.»: 

I 

47.  And  if  ye  aalute  your  friends  only — Our  Lord  probablj  glances  at  ihoas 
prejudioes,  which  dijOTerent  seotfl  had  against  each  other,  and  intimates,  that  hb 
would  not  have  his  followers  imbibe  that  narrow  spirit.  Would  to  God  this 
had  been  more  attended  to  among  the  unhappy  divisions  and  subdivisions,  into 
which  his  Church  has  been  crumbled !  And  that  we  might  at  least  advance  00 
far,  as  cordially  to  embrace  our  brethren  in  Ckriet,  of  whatever  party  or  denomi* 
nation  they  are ! 

48.  Therefore  ye  shall  be  perfect;  as  your  Father  who  is  in  heaven  is  perfeti-^ 
So  the  original  runs,  referring  to  all  that  holiness  which  is  described  in  the  fore. 
going  verses,  which  our  Lord  in  the  beginning  of  the  chapter  recommends'  tm 
happmess,  and  in  the  close  of  it  as  perfection. 

And  how  wise  and  gracious  is  this,  to  sum  up,  and,  as  it  were,  seal  all  his 
commandments  with  a  promise !  Even  the  proper  promise  of  the  Gospel !  Thai 
he  will  put  those  laws  in  our  minds,  and  write  them  in  our  hearts  !  He  well  know 
how  ready  our  unbelief  would  be  to  cry  out,  this  is  impossiUe !  And  therefore 
stakes  upon  it  all  the  power,  truth,  and  faithfiilness  of  him  to  whom  all  things 
are  possible.  * 

VI.  1.  In  the  foregoing  chapter  our  Lord  particularly  described  the  nature  of 
inward  holiness.  In  this  ho  describes  that  purity  of  mtention  without  which 
none  of  our  outward  actions  are  holy.  Tliis  chapter  contains  four  parts,  1.  The 
right  intention  and  manner  of  giving  alms,  ver.  1-4.  2.  The  right  intentipn, 
manner,  form,  and  prorequisLtos  of  prayer,  ver.  5-15.  3.  The  right  intention, 
and  manner  of  fasting,  ver.  16-18.  4.  The  necessity  of  a  pure  intention  in  all 
things,  unmixed  either  with  the  desire  of  riches,  or  worldly  care,  and  fear  of 
want,  ver.  19-34. 

This  Terse  is  a  general  caution  against  vain  glory,  in  any  of  our  good  works : 
All  these  are  here  summed  up  together,  in  the  comprehensive  word  righteous^ 
ness.  This  general  caution  our  Lord  applies  in  the  sequel  to  the  three  principal 
branches  of  it,  relating  to  our  neighbour,  ver.  3-4 :  to  God,  ver.  5,  6 :  and  to 
ourselves,  ver.  16-18. 

To  he  seen — Barely  the  being  seen,  while  we  are  doing  any  of  these  things,  is 
a  circumstance  purely  indifferent.  But  the  doing  them  with  this  view,  to  be  seen 
and  admired,  this  is  what  our  Lord  condemns. 

2.  As  the  hypocrites  do — Many  of  the  scribes  and  Pharisees  did  this,  under  a 
pretence  of  calling  the  poor  together.  They  have  their  reward — All  they  will 
have ;  for  they  shall  have  none  from  GU>d. 

3.  Let  not  thy  left  hand  know  what  thy  right  hand  doth — A  proverbial  expression 
for  doing  a  thing  secretly.  Do  it  as  secretly  as  is  consistent,  1.  With  the  doing 
it  at  all.    2.  With  the  doing  it  in  the  most  effectual  manner. 

5.  7%«  synagogues — ^Those  were  properly  the  places  where  the  people  aseem. 
bled  for  public  prayer,  and  hearing  the  Scriptures  read  and  expounded.  They 
were  in  every  ci^  from  the  time  of  the  Babylonish  captivity,  and  had  service  in 
them  thrice  a  day  on  three  days  in  the  week.  In  every  synagogue  was  a  council 
of  grave  and  wise  persons,  over  whom  was  a  president,  called  the  ruler  of  the 
synagogue.  But  the  word  here,  as  well  as  in  many  other  toxts,  signifies  say 
place  of  pablio  concourse. 


CHAPTER  VI.  85 

goguesy  and  in  the  comers  of  the  streets,  that  they  may  appear 

6  unto  men :  verily  I  say  unto  you,  they  have  their  reward.  But 
thou,  when  thou  prayest,  enter  into  thy  closet,  and  having  shut  thy 
door,  pray  to  thy  Father  who  is  in  secret,  and  thy  Father  who  seeth 

7  in  secret  shall  reward  thee.  But  when  ye  pray,  use  not  vain  repe- 
titions, as  the  heathens ;  for  they  think  they  shall  be  heard  for 

6  their  much  speaking.     Be  not  therefore    like   them;    for  your 

Father  knoweth  what  thinm  ye  have  need  of,  before  ye  ask  hiuL 

9  *  Thus  therefore  pray  ye,  Our  Father,  who  art  in  heaven,  hallowed 

10  be  thy  name.     Thy  kingdom  come ;  thy  will  be  done  on  earth,  as 

11  it  is  m  heaven.     Give  us  this  day  our  daily  bread.     And  forgive 

12  us  our  debts,  as  we  forgive  our  debtors.     And  lead  us  not  into 

6.  Enter  into  thy  elo»et — ^That  is,  do  it  with  as  much  secrecy  bm  thou  canst. 

7.  U»e  not  vain  repetition* — ^To  rei>eat  any  n^ords  without  meaning  them,  is 
certainly  a  vain  repetition.  Therefore  we  should  be  extremely  careful  in  all  our 
prayers  to  moan  what  we  say ;  and  to  say  only  what  we  mean  from  the  bottom 
of  our  hearts.  The  vain  and  heathenish  repetitions  which  we  are  here  warned 
against,  are  most  dangerous,  and  yet  very  common  ;  which  is  a  principal  cause 
why  so  many,  who  still  profess  religion,  are  a  disgrace  to  it.  Indeed  all  the 
words  in  the  world  are  not  equivalent  to  one  holv  desire.  And  the  very  best 
prayers  are  but  vain  repetitions,  if  they  are  not  the  language  of  the  heart. 

.  8.  Your  Father  knoweth  tohat  things  ye  have  need  of- — We  do  not  pray  to  inform 
CSod  of  our  wants.  Omniscient  as  he  is,  he  cannot  be  informed  of  any  thing 
which  ho  knew  not  before :  and  he  is  alwajrs  willing  to  relieve  them.  The  chief 
thing  wanting  is,  a  fit  disposition  on  our  part  to  receiye  his  grace  and  blessing. 
Consequently,  one  great  office  of  prayer  is,  to  produce  such  a  disposition  in  us : 
to  exercise  our  dependence  on  God ;  to  increase  our  desire  of  the  things  we  ask 
for ;  to  make  us  so  sensible  of  our  wants,  that  we  may  never  cease  wrestling  till 
we  have  prevailed  for  the  blessing. 

9.  Thus  therrfare  pray  ye — lie  who  beet  knew  what  we  ought  to  pray  for,  and 
how  we  ought  to  pray,  what  matter  of  desire,  what  manner  of  address  would 
most  please  himself,  would  best  become  us,  has  here  dictated  to  us  a  most  perfect 
and  universal  form  of  prayer,  comprehending  all  our  real  wants,  expressmg  all 
our  lawful  desires ;  a  complete  directory  and  full  exercise  of  all  our  devotions. 

Thtu — ^For  these  things ;  sometimes  in  these  words,  at  least  in  this  manner^ 
short,  close,  full. 

This  prayer  consists  of  three  parts,  the  preface,  the  petitions,  and  the  conelu. 
siou.  The  preface.  Our  Father^  who  art  in  heaven,  lays  a  general  foundation 
for  prayer,  comprising  what  we  must  first  know  of  God,  before  we  can  pray  in 
confidence  of  being  hl^^xd,  It  likewise  points  out  to  us  that  faith,  humility,  love 
of  God  and  man,  with  which  we  are  to  approach  God  in  prayer. 

1.  Our  Father — ^Who  art  good  and  gracious  to  all,  our  Creator,  our  Preserver ; 
the  Father  of  our  Lord,  and  of  us  in  him,  thy  children  by  adoption  and  grace  : 
not  my  Father  only,  who  now  cry  unto  thee,  but  the  Father  or  the  universe,  of 
angels  and  men :  who  art  in  heaven — Beholding  all  things,  both  in  heaven  and 
earth ;  knowing  every  creature,  and  all  the  works  of  evoiy  creature,  and  every 
possible  event  from  everlasting  to  everlasting :  the  almighty  Lord  and  Ruler  of 
all,  superintending  and  disposing  all  things ;  tn  ^oven— Eminently  there,  but  not 
there  alone,  seeing  thou  fillest  heaven  and  earth. 

II.  1.  Hallowed  be  thy  name — Mayest  thou,  O  Father,  be  truly  known  by  all 
intelligent  beings,  and  with  affections  suitable  to  that  knowledge ;  mayest  thou  be 
duly  honoured,  loved,  ftared,  by  all  in  heavon  and  in  earth,  by  all  angels  and 
all  men. 

2.  Thy  kingdom  come — ^May  thy  kingdom  of  grace  come  quickly,  and  swallow 
up  all  the  kingdoms  of  the  earth :  may  all  mankind,  receiving  thee,  O  Christ, 
for  their  king,  truly  believing  in  thy  name,  be  filled  with  righteousness,  and 
peace,  and  joy ;  with  holiness  and  happiness,  till  they  are  removed  honce  into 
thy  kingdom  of  glory,  to  reign  with  thee  for  ever  and  ever* 

tLiikexl,2. 


M  ST.  MATTHEW. 

13  temptation,  but  deliver  us  from  evil.  For  thine  is  the  kingdonii  and 
the  power,  and  the  gloiy,  for  ever  and  ever.    Amen. 

14  *  For  if  ye  forgive  men  their  trespasses,  your  heavenly  Father 

15  will  also  forgive  you.     But  if  ye  forgive  not  men  their  trespass^, 

16  neither  will  your  Father  forgive  your  trespasses.  Moreover,  when 
ye  fast,  be  not  as  the  hypocrites,  of  a  sad  countenance  ;  for  they 
disfigure  their  faces,  that  they  may  appear  unto  men  to  fast :  verily 

17  I  say  unto  you,  they  have  their  reward.     But  thou,  when  thou 

18  fastest,  anoint  thy  head,  and  wash  thy  face :  That  thou  appear  not 
unto  men  to  fast,  but  to  thy  Father  who  is  in  secret,  and  thy  Father 
who  seeth  in  secret  shall  reward  thee. 

19  t  Lay  not  up  for  yourselves  treasures  on  earth,  where  moth  and 

20  rust  consume,  and  where  thieves  break  through  and  steal :  But  Ifty 
■-  -      '  .......  ,      m-" 

3.  Thy  totZZ  he  done  on  earthy  ae  it  i§  in  heaven^— fAnj  aU  the  inhabitants  of  the 
earth  do  thy  will  as  willingly  as  the  holy  angels :  may  these  do  it  continually 
eren  as  they,  without  any  interruption  of  their  willing  service ;  yea,  and  perfectly 
as  they :  mayest  thou,  O  Spirit  of  grace,  through  Uie  blood  of  the  everlasting 
covenant,  make  them  perfect  in  every  good  work  to  do  thy  will^  and  woric  in 
them  all  that  is  well  pleasing  in  thy  sight. 

4.  Oive  «»— O  Father  (for  we  claim  nothing  of  right,  but  onlv  of  thy  fiiee 
mercy)  thi»  day — (for  we  take  no  thought  for  the  morrow)  our  daily  bread-^AlX 
things  needful  for  our  souls  and  bodies:  not  only  the  meat  that  perisheth,  bat 
the  sacramental  bread,  and  thy  grace,  the  food  which  endureth  to  everlast- 
ing  life. 

o.  And  forgive  us  our  dehU,  a$  we  also  forgive  our  dehtoro — Give  us,  O  Lord, 
redemption  in  thy  blood,  even  the  forgiveness  of  sins  :  as  thou  enablest  us  fireely 
and  fwly  to  forgive  every  man,  so  do  thou  forgive  all  our  trespasses. 

6.  And  lead  ue  not  into  temptation,  hut  deliver  ue  from  mi---Whenever  we  are 
tempted,  O  thou  that  helpest  our  infirmities,  suffer  us  not  to  enter  into  tempteu 
tion ;  to  be  overcome  or  sufier  loss  therebv ;  but  make  a  way  for  us  to  escape, 
so  that  we  may  be  more  than  conquerors,  through  thy  love,  over  sin  and  all  the 
consequences  of  it.  Now  the  principal  desire  of  a  Christian's  heart  being  the 
gloiy  of  God,  (ver.  9,  10,)  and  sll  he  wants  for  himself  or  his  brethren  being  the 
daily  bread  of  soul  and  body,  (or  the  support  of  lift,  animal  and  spiritual,)  pai. 
don  of  sin,  and  deliverance  from  the  power  of  it  and  of  the  devil,  (ver.  11, 13,  IS,) 
there  is  nothing  beside  that  a  Christian  can  wish  for ;  therefore  this  praver  eonu 
prebends  all  his  desires.  Eternal  life  is  the  certain  consequence,  or  rather  com- 
pletion of  holiness. 

III.  For  thine  i$  the  kingdom — ^The  sovereign  right  of  all  things  that  are  or  ever 
were  created:  The  power — ^the  executive  power,  whereby  thou  govemest  all 
things  in  thy  everlasting  kingdom :  And  the  glory — ^The  praise  due  firom  every 
creature,  for  thy  power,  and  all  thy  wondrous  works,  and  the  mightiness  of  thy 
kingdom,  which  endureth  through  all  ages,  even  for  ever  and  ever.  It  is  ob. 
serreble,  that  though  the  doxology,  as  well  as  the  petitions  of  this  prayer,  is 
threefold,  and  is  directed  to  the  Father,  Son,  and  Holy  Ghost  distinctly,  yet  is 
the  whole  fully  applicable  both  to  every  person,  and  to  the  ever-blessed  and 
undivided  iximiy. 

16.  When  ye  foH — Our  Lord  does  not  enjoin  either  fasting,  alms-deeds,  or 
prayer :  all  these  being  duties  which  were  before  fblly  estabtished  in  the  Church 
of  Grod.  Diffigure — By  the  dust  and  ashes  which  they  put  upon  their  heads,  as 
was  usual  at  the  times  of  solemn  humiliation. 

17.  Anoint  thy  head — So  the  Jews  frequently  did.    Dress  thyself  as  usual 
19.  Lay  not  up  for  youroelveo — Our  Lord  here  makes  a  transition  from  rill- 

S*ous  to  common  actions,  and  warns  us  of  another  snare,  the  love  of  money,  as 
consistent  with  purity  of  intention  as  the  love  of  praise.    Where  nut  and  imtk 
eonmnne — ^Where  all  things  are  perishable  and  transient. 
He  may  likewise  have  a  &rther  view  in  these  words,  evon  to  guard  nt  against 

•  Mark  zi,  25.       f  Lake  xii,  33. 


CHAPTER  VI.  «T 

op  for  yourselves  treasures  in  heaven,  where  neither  moth  nor  mst 
doth  consume,  and  where  Uiieves  do  not  break  through  nor  steal. 

21  For  where  your  treasure  is,  there  will  your  heart  be  also.     •  Th© 

22  eye  is  the  lamp  of  the  body :   if  therefore  thine  eye  be  single, 

23  thy  whole  body  shall  be  full  of  light.  But  if  thine  eye  be  evil,  thy 
whole  body  shall  bo  full  of  darkness  :  if  therefore  the  light  that  is 

24  in  thee  be  darkness,  how  great  ts  that  darkness  ?  t  No  man  can 
serve  two  masters :  for  either  he  will  hate  the  one  and  love  the 
other,  or  he  will  cleave  to  the  one  and  neglect  the  other.    Ye  can- 

25  not  serve  God  and  mammon.  X  Therefore  I  say  unto  you,  Take 
not  thought  for  your  life,  what  ye  shall  eat,  or  what  ye  shall  drink, 
nor  for  your  body,  what  ye  shall  put  on.     Is  not  the  life  more  than 

26  meat,  and  the  body  than  raiment  ?  Behold  the  birds  of  the  air : 
they  sow  not,  neither  do  they  reap,  nor  gather  into  bams  ;  yet  your 

27  heavenly  Father  feedeth  them.  Are  ye  not  much  better  than 
they  ?     And  which  of  you,  by  taking  thought,  can  add  to  his  age 

28  the  smallest  measure?  And  why  take  ye  thought  for  raiment? 
Consider  the  lilies  of  the  field,  how  they  grow ;  they  toil  not,  nei- 

29  ther  do  they  spin :  And  yet  I  say  unto  you,  that  even  Solomon  in 

30  all  his  glory  was  not  arrayed  like  one  of  these.  Now  if  Grod  so 
clothe  the  grass  of  the  field  which  to-day  is,  and  to-morrow  is  cast 
into  the  stiU,  will  he  not  much  more  cbthe  you,  O  ye  of  little  faith ! 

31  Therefore  take  not  thought,  saying.  What  shall  we  eat,  or  what 

making  any  thing  on  earth  our  tretuure.    For  then  a  thing  properly  beeomea  oar 
tTMumre,  when  we  let  our  aflbctiona  upon  it. 

32.  The  eye  U  the  lamp  of  the  body-^And  what  the  eye  ia  to  the  body,  the 
intention  ia  to  the  aool.  We  may  obaerve  with  what  exact  propriety  our  Lord 
placea  purity  of  intention  between  worldly  deairea  and  worldly  carea,  either  of 
which  directly  tend  to  deatroy.  If  thine  eye  be  single — Singly  fixed  on  God 
and  heaven,  Uiy  whole  aoul  will  be  full  of  holineaa  and  happineaa.  Jf  thine  eye 
he  evil — Not  single,  aiming  at  any  thing  elae. 

24.  Mammon — ^Richea,  money;  any  thing  loved  or  aought,  without  refStf. 
•nee  to  God. 

25.  And  if  you  aerve  God,  you  need  be  careful  for  nothing.  Therefore  take 
not  thought — ^That  ia,  be  not  anxioualy  carefliL  Beware  of  worldly  oarea; 
for  these  are  as  inconsistent  with  the  true  aervice  of  Grod  aa  worldly  deairea. 
/#  not  the  life  more  than  meat  ?-^And  if  God  give  the  greater  gift,  will  he 
deny  the  smaller? 

27.  And  which  of  you — 1£  you  are  ever  ao  careftil,  can  even  add  a  moment 
to  your  own  life  thereby?  Thia  aeema  to  be  fiur  the  moat  eaay  and  natural 
sense  of  the  words. 

29.  Solomon  in  aU  hie  glory  wae  not  arrayed  like  one  of  theee — ^Not  in  garments 
of  so  pure  a  white.    The  eaatem  monarchs  were  often  clothed  in  white  robea. 

30.  The  graee  of  the  field — ^ia  a  general  expreaaion,  including  both  herbs  and 
flowers.  Into  the  still — ^Thia  is  the  natural  sense  of  the  passage.  For  it  oan 
hardly  be  supposed  that  grass  or  flowers  should  be  thrown  into  the  oven  the  day 
after  they  were  cut  down.  Neither  ia  it  the  cuatom  in  the  hottest  countries, 
where  they  dry  fastest,  to  heat  OTens  with  them.  Jf  Ood  so  c2of  Ae— -The  word 
properly  implies,  the  putting  on  a  complete  dress,  that  surrounds  the  body  on  all 
aides ;  and  beautifliUy  expreases  that  external  membrane,  which  (like  the  akin  in 
a  human  body)  at  onoe  adoma  the  tender  fabric  of  the  vegetable,  and  gnarda  it 
from  the  injuries  of  the  weather.  Eyery  microscope  in  which  a  flower  is  viewed 
gives  a  lively  comment  on  thia  text. 

31.  Ther^ore  take  not  tkought^^ow  kind  are  these  precepts !  Tie  substanoe 
of  which  ia  only  this,  Do  thyself  no  haxm  I    Let  ua  not  be  ao  ongnteftd  to  him* 

* Luks  xi,3i.       fLuke xri,  13.       % Loke  si,  ZL 


t8  ST.  MATTHEW. 

32  shall  we  drink,  or  what  shall  we  wear  ?   (For  afVer  all  these  thingR 
do  the  heathens  seek)  for  your  heavenly  Father  knoweth  that  ye 

33  need  all  these  tilings.     But  seek  ye  first  the  kingdom  of  Grod  and 
his  righteousness,  and  all  these  things  shall  be   added  to  you. 

34  Take  not  therefore  thought  for  the  morrow :  for  the  morrow  ^all 
take  thought  for  itself:  sufficient  for  the  day  is  the  evil  thereof. 

VII.    *  Judge  not,  that  ye  be  not  judged.     For  with  what  judgmenl 

2  ye  judge,  ye  shall  be  judged,  and  with  what  measure  ye  mete,  it 

3  shall  be  measured  to  you.  fAnd  why  beholdest  thou  the  mote 
in  thy  brother's  eye,  but  observest  not  the  beam  in  thine  own  eye  ? 

4  Or  how  sayest  thou  to  thy  brother,  Let  me  pull  out  the  mote  from 

5  thine  eye,  and  behold,  a  beam  is  in  thine  own  eye  1  Thou  hypo- 
crite, first  cast  out  the  beam  out  of  thine  own  eye,  and  then  ibdh 

6  thou  see  clearly  to  cast  the  mote  out  of  thy  brother's  eye.  Give 
not  that  which  is  holy  to  dogs,  neither  cast  your  pearls  before 
swine,  lest  they  trample  them  under  their  feet,  and  turning  rend  you.- 

nor  so  inJoriouB  to  ourselves,  as  to  harass  and  oppress  our  minds  with  that  bur* 
den  of  anxiety,  which  he  has  so  graciously  taken  off.  Every  verse  spealv.al 
once  to  the  understanding,  and  to  the  heart.  We  will  not  therefore  induigm 
these  unnecessary,  these  useless,  these  mischievous  cares.  We  will  not  borrow 
the  anxieties  and  distresses  of  the  morrow,  to  aggravate  those  of  the  present 
day.  Rather  we  will  cheerfully  repose  ourselves  on  that  heavenly  Father,  who 
knows  we  have  need  of  these  things ;  who  has  given  us  the  life,  w{iich  is  more 
than  meat,  and  the  body,  which  is  more  than  raiment.  And  thus  instructed  in 
the  philosophy  of  our  heavenly  Master,  we  will  learn  a  lesson  of  faith  and  cheer- 
fulness from  every  bird  of  the  air,  and  every  flower  of  the  field. 

33.  Seek  the  kingdom  of  God  and  hit  righteouBne$9 — Singly  aim  at  this,  tluit 
God,  reigning  in  your  heart,  may  fill  it  with  the  righteousness  above  described. 
And  indeed  whosoever  seeks  this  first,  will  soon  come  to  seek  this  only. 

34.  The  morrow  shall  take  thought  for  f<«e//— That  is,  be  carefbl  for  the  mor- 
row when  it  comes.  The  evil  thereof — Speaking  after  the  manner  of  men.  But 
all  trouble  is,  upon  the  whole,  a  real  good.  It  is  good  physic  which  God  dii- 
penses  daily  to  his  children,  according  to  the  need  and  the  strength  of  each. 

Chap.  VII.  Our  Lord  now  proceeds  to  warn  us  against  the  chief  hinderaneet 
of  holmess.  And  how  wisely  does  he  begin  with  judging  ?  wherein  all  young 
converts  are  so  apt  to  spend  that  xeal  which  is  given  them  for  better  purposea. 

Ver.  1.  Judge  not-^^ny  man  without  fall,  clear,  certain  knowledge,  without 
absolute  necessity,  without  tender  love. 

2.  With  what  meature  ye  mete,  it  shaU  be  meamred  to  you — Awful  words !  So 
we  may,  as  it  were,  choose  for  ourselves,  whether  God  shall  be  severe  or  mercifol 
to  lis.  God  and  man  will  favour  the  candid  and  benevolent :  but  they  must  expect 
judgment  without  merey,  who  have  showed  no  mercy. 

3.  In  particular,  why  do  you  open  your  eyes  to  any  fault  of  your  brother, 
while  you  yourself  are  guilty  of  a  much  greater  ?  The  mote — ^The  word  properly 
signifies  a  splinter  or  shiver  of  wood.  This  and  a  beam,  its  opposite,  were  pro- 
verbially used  by  the  Jews,  to  denote,  the  one,  small  infirmities,  the  other,  grow, 
palpable  faults. 

4.  How  Bayett  thou — ^With  what  fiiee  7 

5.  Thou  hypocrite — It  is  mere  hypocrisy  to  pretend  zeal  for  the  amendment  of 
others  while  we  have  none  for  our  own.  Then-— "When  that  which  obstructed 
thy  sight  is  removed. 

6.  Here  is  another  instance  of  that  transposition,  where  of  the  two  things  pro- 
posed, the  latter  is  first  treated  of.  Oive  not — to  dog9 — le$t  turning  they  rend  y9u: 
CoMt  not^-^o  BwinC'-^eMt  they  trample  them  under  foot. 

Yet  even  then,  when  the  beam  ie  east  out  of  thine  own  eye,  Oive  not — ^Tliat  it, 
talk  not  of  the  deep  things  of  God  to  those  whom  you  know  to  bo  wallowing  in 
foi ;  neither  declare  the  great  things  God  hath  done  for  your  loul  to  the  prownti 

*IiOkev)«87.       tLqkevi,41. 


CHAPTER  Vn.  99 

7  *  Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find ;  knock, 

8  and  it  shall  be  opened  to  you.   For  erery  one  that  asketh,  receivetb, 
and  he  that  seeketh,  findeth,  and  to  him  that  knocketh,  it  shall  be 

9  opened.     What  man  is  there  of  you,  who  if  his  son  ask  bread,  will 

10  give  him  a  stone  ?    And  if  he  ask  a  fish,  will  he  give  him  a  ser- 

11  pent  ?  If  ye  then,  being  evil,  know  how  to  give  good  gifts  to  your 
children,  how  much  more  will  your  Father  who  is  in  heaven  give 

12  good  things  to  them  that  ask  him  ?  t  Therefore  all  things  whatso- 
ever ye  would  that  men  should  do  to  you,  do  ye  even  so  to  them : 
for  this  is  the  law  and  the  prophets. 

13  X  ^i^tcr  ye  in  through  the  strait  gate :  for  wide  is  the  gate  and 
broad  is  the  way  that  leadeth  to  destruction,  and  many  there  are 

14  that  go  in  through  it :  Because  strait  is  the  gate  and  narrow  is  the 
way  that  leadeth  to  life,  and  few  there  are  that  find  it. 

15  But  beware  of  false  prophets,  who  come  to  you  in  sheep's 
clothing,  but  inwardly  they  are  ravenous  wolves.     ^  By  their  fruits 

16  ye  shall  know  them.     Do  men  gather  grapes  from  thorns,  or  figs 

17  from  thistles  1     So  every  good  tree  bringeth  forth  good  fruit ;  but 

18  the  corrupt  tree  bringeth  forth  evil  fruit.  A  good  tree  cannot 
bring  forth  evil  fruit,  neither  can  a  corrupt  tree  bring  forth  good 

furious,  persecuting  wretches.  Talk  not  of  perfection,  for  instance,  to  the  for. 
mer ;  not  of  your  experience  to  the  latter.  But  our  Lord  does  in  nowise  forbid 
us  to  reprove,  as  occasion  is,  both  the  one  and  the  other. 

7.  But  atk—Yny  for  them,  as  well  as  for  yoursehres :  in  this  there  can  be  no 
■ach  danger.  Seek — Add  your  own  diligent  endeavours  to  your  asking:  and 
knock — Persevere  importunately  in  that  diligence. 

8.  For  every  one  that  asketh  receiveth-^TroYidad  he  ask  aright,  and  ask  what  is 
agreeable  to  God's  will. 

11.  To  them  that  ask  him — But  on  this  condition,  that  ye  follow  the  example 
of  his  goodness,  by  doing  to  all  as  ye  would  they  should  do  to  you.  For  thi$  i$ 
the  law  and  the  prophets — ^This  is  the  sum  of  all,  exactly  answering  chap,  v,  17. 
The  wholo  is  comprised  in  one  word,  Imitate  the  God  of  love. 

Thus  far  proceeds  the  doctrinal  part  of  the  sermon.  In  the  next  verse  beg^ins 
the  exhortation  to  practise  it. 

13.  The  strait  gate — ^The  holiness  desoribed  in  the  foregoing  chapters.  And 
this  is  the  narrow  way.  Wide  is  the  gate,  and  many  there  are  that  go  in  through 
it — They  noed  not  seek  for  this ;  they  come  to  it  of  course.  Many  go  in  through 
it,  because  strait  is  the  other  gate — ^Therefore  they  do  not  care  for  it;  they  Uke  a 
wider  nie, 

15.  Beware  of  false  prophets — ^Wfao  in  their  preaching  describe  a  broad  way 
to  heaven :  it  is  their  prophesying,  their  teaching  the  broad  way,  rather  than 
their  walking  in  it  themselves,  that  is  here  chiefly  spoken  of.  All  those  are 
false  prophets,  who  teach  any  other  way  than  that  our  Lord  halh  here  marked 
out.  In  sheep^s  clothing — With  outside  religion  and  fiur  professions  of  love: 
Wolves — Not  feeding,  but  destroying  souls. 

16.  By  their  fruits  ye  shall  know  them — A  short,  plain,  easv  rule,  whereby  to 
know  true  from  false  prophets:  and  one  that  may  be  applied  by  people  of  the 
weakest  capacity,  who  are  not  accustomed  to  deep  reasonin&r.  True  prophets 
convert  sinners  to  God,  or  at  least  confirm  and  strengthen  those  that  are  con. 
verted.  False  prophets  do  not.  They  also  are  false  prophets,  who  though 
speaking  the  very  truth,  yet  are  not  sent  by  the  Spirit  of  God,  but  come  m 
their  own  name,  to  declare  it :  their  grand  mark  is,  **  Not  turning  men  from  the 
power  of  Satan  to  Ood^ 

18.  A  good  tree  eamwi  bring  forth  evU  fruit,  neither  a  corrupt  tree  rood  fruits 
But  it  is  certain,  the  goodness  or  badness  here  mentioned  respeets  the  doctrine, 
rather  than  the  pervonal  character.    For  a  bad  man  preaching  the  good  doctriiM 

*Liikexi,9.       tLiikeTi,31.       | Luke xiii, M.       ^Luke  Ti,43,44. 


aO  ST.  MATTHEW. 

19  fruit.    Every  treo  that  bringeth  not  forth  good  fruit  is  hewn  damn 

20  and  cast  into  the  fire.    Wherefore  by  their  fruits  ye  shall  koim 
them. 

21  *  Not  every  one  that  saith  to  me,  Lord,  Lord,  shall  enter  into 
the  kingdom  of  heaven,  but  he  that  doth  the  will  of  my  Father  who 

22  is  in  heaven.     Many  will  say  to  me  in  that  day,  Lord,  Lord,  have 
we  not  prophesied  in  thy  name,  and  in  thy  name  have  cast  oat 

23  devils,  and  in  thy  name  iiave  done  many  wonderful  works  ?    t  And 
then  will  I  declare  unto  them,  I  never  knew  you,  depart  from  me, 

24  ye  that  work  iniquity,    j:  Therefore  whosoever  heareth  these  my 
sayings,  and  doth  them,  1  will  liken  him  to  a  wise  man,  who  buiu 

25  his  house  on  the  rock.     And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew  and  beat  on  that  house  ;  and  it  fell  not ; 

26  for  it  was  founded  on  the  rock.     But  every  one  that  heareth  these 
my  sayings,  and  doth  them  not,  shall  be  likened  to  a  foolish  man, 

27  who  built  his  house  on  the  sand.    And  the  rain  descended,  and 
the  floods  came,  and  the  winds  blew,  and  beat  on  that  house ;  atid 

28  it  fell,  and  great  was  the  fall  of  it.    And  when  Jesus  had  ended 

29  these  sayings,  the  multitudes  were  astonished  at  his  teaching.  For 
he  taught  them  as  one  having  authority,  and  not  as  the  scribes. 

Vlll.  And  when  he  was  come  down  from  the  mountain,  great  multi- 

2  tudes  followed  him.     ^  And  behold  a  leper  came  and  worshipped 
him,  saying,   Lord,  if  thou  wilt,  thou  canst  make  me   clean. 

3  And  Jesus  stretching  forth  his  hand,  touched  him,  saying,  I  will ; 
be  thou  made  clean.    And  immediately  his  leprosy  was  cleansed. 

4  And  Jesus  saith  to  him.  See  thou  tell  no  man,  but  go,  show  thyself 

here  deliyered,  is  sometimes  an  instrument  of  converting  sinners  to  God.  Yet  I 
do  not  ayer,  that  all  are  true  prophets  who  speak  the  truth,  and  thereby  convert 
sinners.    I  only  affirm,  that  none  are  such  who  do  not. 

19.  Every  tree  that  bringeth  not  forth  goodJruU  i$  hevon  down  and  east  intB  th$ 
fire — How  dreadful  then  is  .the  condition  of  that  teacher  who  hath  brought  no  sin. 
ners  to  God ! 

21.  J^ot  every  one — ^That  is,  no  one  that  eaith,  Dtrd,  Lord — ^That  makes  a  mere 
profession  of  me  and  my  religion,  shall  enter — Whatever  their  false  teachers  may 
assure  them  to  the  contrary :  He  that  doth  the  wiU  of  my  Father — as  I  have  now 
declared  it.    Observe :  every  thing  short  of  this  is  only  saying,  Lordt  Lord, 

23.  We  have  prophesied--~We  nave  declared  the  mysteries  of  thy  kingdom , 
wrote  books;  preached  excellent  sermons:  In  thy  name  done  many  wonderful 
foorks — So  that  even  the  working  of  miracles  is  no  proof  that  a  man  dm 
saving  faith. 

23.  /  never  knew  ytm^^There  never  was  a  time  that  I  approved  of  you :  so  that 
as  many  souls  as  they  had  saved,  they  were  themselves  never  saved  from  their 
sins.    Lord,  is  it  my  case  7 

29.  He  taught  them — ^The  multitudes,  as  one  having  authority — With  a  dignity 
and  majesty  peculiar  to  himself  as  the  great  Lawgiver,  and  with  the  demonstra. 
tion  and  power  of  the  Spirit:  and  not  as  the  scrws — ^Who  only  expounded  the 
law  of  another;  and  that  in  a  lifeless,  ineflbctual  manner. 

Till.  S.  A  leper  came — Leprosies  in  those  countries  were  seldom  curable  by 
natural  means,  any  more  than  palsies  or  lunacy.  Probabljr  this  leper,  though  tie 
miffht  not  mix  with  the  people,  had  heard  our  Lord  at  a  distance. 

4.  See  thou  tell  no  man — rerhaps  our  Lord  only  meant  here,  Not  till  thou  hast 
showed  thyself  to  the  priest^ — ^who  was  appointed  to  inquire  into  the  case  of 
lepoev.  But  many  others  he  commanded,  absolutely,  to  tell  none  of  tbi 
miracles  he  had  wrought  upon  them.    And  this  he  seems  to  have  done,  chiefly 

«Lnkevi,4e.       f  Luke  xiii,  27.       tLnkevi»47.       (  Mark  it  40}  Luke  v,  12. 


CHAPTER  Yin.  11 

to  tlie  priest,  and  offer  the  gift  that  *  Moses  commanded,  for  a  testi- 
mony to  them. 

5  f  And  when  he  was  entered  into  Capernaum,  there  came  to  him 

6  a  centurion,  beseeching  him,  and  saying,  Lord,  my  senrant  lieth 

7  in  the  house,  ill  of  the  palsy,  grievously  torment^.     And  Jesus 

8  saith  to  him,  I  will  come  and  heal  him.  The  centurion  answer^ 
ing  said,  Lord,  I  am  not  worthy  that  thou  shouldst  come  under 
my  roof:   but  speak  in  a  word  only,  and  my  servant  shall  be 

9  healed.  For  I  am  a  man  under  authority,  having  soldiers  imder 
me :  and  I  say  unto  this  man.  Go,  and  he  goeth,  and  to  another, 
Come,  and  he  cometh,  and  to  my  servant.  Do  this,  and  he  doth  it. 

10  When  Jesus  heard  it,  he  marvelled,  and  said  to  them  that  fol- 
lowed. Verily  I  say  unto  you,  I  have  not  found  so  great  faith,  no, 

11  not  in  Israel.  ^  And  I  say  unto  you.  That  many  shall  come  from 
the  east  and  west,  and  shall  sit  down  with  Abraham,  and  Isaac, 

12  anci  Jacob  in  the  kingdom  of  heaven.  But  the  children  of  the 
kingdom  shall  be  cast  out  into  the  outer  darkness:  ^ there  shall 

13  be  the  weeping  and  the  gnashing  of  teeth.  And  Jesus  said  to 
the  centurion.  Go  thy  way,  and  as  thou  hast  believed,  be  it  unto 
thee.    And  his  servant  was  healed  in  that  hour. 

'  '  ■  ■  ■  ■      ■        '  ^— ~ 

for  one  or  more  of  these  reasons :  1.  To  prevent  the  multitade  from  thronging 
him,  in  the  manner  related  Mark  i,  45.  3.  To  fulfil  the  prophecv,  Isaiah  zlii,  1, 
that  he  would  not  be  vain  or  ostentatious.  This  reason  St.  Matthew  assigns, 
ehap.  zii,  17,  Slc.  3.  To  avoid  the  beinj^  taken  by  force  and  made  a  king,  John 
vi,  15.  And,  4.  That  he  might  not  enrase  the  chief  priests,  scribes,  and  Phari* 
sees,  who  were  the  most  bitter  against  him,  any  more  than  was  unavoidable. 
Matt,  zvi,  20,  21.  For  a  testimony-  That  I  am  the  Messiah;  to  them^The 
priests,  who  otherwise  might  have  pleaded  want  of  evidence. 

5.  There  came  to  him  a  centurion — A  captain  of  a  hundred  Roman  soldiers. 
Probably  he  came  a  little  way  toward  him,  and  then  went  back.  He  thought 
hiinself  not  worthy  to  oome  in  person,  and  therefore  spoke  the  words  that  follow 
by  his  messengers.  Ae  it  is  not  unusual  in  all  languages,  so  in  the  Hebrew  it  is 
peculiarly  frequent,  to  ascribe  to  a  person  himself  the  thing  which  is  done,  and 
the  words  which  are  s^ken  by  his  order.  And  accordingly  St.  Matthew  relates 
ae  said  by  the  centunon  himself,  what  others  said  by  order  from  him.  An 
initanoa  of  the  same  kind  we  have  in  the  case  of  Zebedee*s  children.  From  St. 
Matthew,  zx,  20,  we  learn  it  was  their  mother  that  spoke  those  words,  which, 
Mark  x,  35,  37,  themselves  are  said  to  speak ;  because  she  was  only  their  mouth. 

Yet  from  ver.  13,  Oo  thy  way  home,  it  appears  he  at  length  came  in  person : 
pvobably  on  hearing  that  ^esus  was  nearer  to  his  house  than  he  apprehended  when 
ne  sent  the  second  message  by  his  friends. 

8.  The  centurion  anotDered--~By  his  second  messengers. 

9.  For  I  am  a  man  under  authority — I  am  only  an  inferior  officer :  and  what  I 
command,  is  done  even  in  my  absence :  how  much  more  what  thou  conmiandest, 
who  art  Lord  of  all! 

10.  /  have  not  found  n  great  faith,  no,  not  in  leraeU^For  the  centurion  was 
not  an  Israelite. 

11.  Mamf  from  the  farthest  parts  of  the  earth  shall  embrace  the  terms  and  enjoy 
the  reward  of  the  Gospel  covenant  established  with  Abraham.  But  the  Jews, 
who  have  the  first  title  to  them,  shall  be  shut  out  fi^m  the  feast ;  from  grace  here, 
and  hereafter  from  glory. 

12.  The  outer  doAneeo — Our  Lord  here  alludes  to  the  custom  the  ancients  had 
of  making  their  feast  in  the  night  time.  Probably  while  he  was  speaking  this,  tli9 
otntorion  came  in  person. 


«Lsv.av,S;       tLolbtvil,!.       ^LdkexUi,89.       ^Mitt  xiii,48,M;  xni*  13 

,  .        3EztV|5i;  iiv,30li 


M  ST.  MATTHEW. 

14  *And  Jesns  coming  to  Peter's  house,  saw  his  wife's  mother 

15  lying  and  sick  of  a  fever.  And  he  touched  her  hand,  and  the  iever 
left  her ;  and  she  arose  and  waited  upon  them. 

16  tWhen  it  was  evening  they  brought  to  him  many  demoniacs: 
and  he  cast  out  the  spirits  with  a  word,  and  healed  all  that  were 

17  ill :  Whereby  was  fulfilled  what  was  spoken  by  the  Prophet  Isaiah, 
saying,  %  Himself  took  our  infirmities  and  bare  our  diseases. 

18  And  Jesus  seeing  great  multitudes  about  him,  commanded  to 

19  go  to  the  other  side.     ^  And  a  certain  scribe  came  and  said  to 

20  him,  Master,  I  will  follow  thee  whithersoever  thou  goest.  And 
Jesus  saith  to  him.  The  foxes  have  holes,  and  the  birds  of  the  siir 
have  nests ;  but  the  Son  of  man  hath  not  where  to  lay  his  head. 

21  And  another  of  his  disciples  said  to  him.  Lord,  suffer  me  first  to 

22  go  and  bury  my  father.     But  Jesus  said  to  him.  Follow  me,  and 

23  leave  the  dead  to  bury  their  dead.     I  And  when  he  was  come  into 

24  the  vessel,  his  disciples  followed  him.  And  behold,  there  was  a 
great  tempest  in  the  sea,  so  that  the  vessel  was  covered  with  the 

25  waves.     But  he  was  asleep.     And  his  disciples  coming  to  him 

26  awoke  him,  saying,  Lord,  save  us  ;  we  perish.  And  he  saith  unto 
them,  Why  are  ye  fearful :  O  ye  of  little  faith  ?  Then  arising,  he 
rebuked  the  winds  and  the  sea,  and  there  was  a  great  calm.     But 

27  the  men  marvelled,  saying.  What  manner  of  man  is  this,  that  even 
the  winds  and  the  sea  obey  him  ? 

28  **  And  when  he  was  come  to  the  other  side,  into  the  country  of 
the  Gergesenes,  there  met  him  two  demoniacs,  coming  out  of  the 

14.  Peter't  vnf€*9  mother-Si*  Peter  was  then  a  young  man,  as  were  all  the 
apostles. 

17.  Whereby  was  fulfilled  what  was  spoken  hy  the  Prophet  Isaiah — He  spoke  it 
in  a  more  exalted  sense.  The  evangelist  here  only  alludes  to  those  words,  as 
being  capable  of  this  lower  meaning  also.  Such  instances  arc  frequent  in  the 
tiered  writiugs,  and  are  elesrancies  rather  than  imperfections.  He  fulfilled  these 
words  in  the  highest  sense,  by  bearing  our  sins  in  his  own  body  on  the  tree  .*  in  a 
lower  sense,  by  sympathizing  with  us  in  oar  sorrows,  and  healing  us  of  the  die 
eases  which  were  the  fruit  of  sin. 

18.  He  commanded  to  go  to  the  other  side — ^That  both  himself  and  the  people 
miffht  have  a  little  rest. 

30.  The  Son  of  man — The  expression  is  borrowed  from  Daniel  vii,  13,  and  is 
the  ^>pellation  which  Christ  generally  gives  himself:  which  he  seems  to  do  out 
of  humility,  as  having  some  relation  to  his  mean  appearance  in  this  world. 
Hath  not  where  to  lay  his  head — ^Therefore  do  not  follow  me  from  any  view  of 
temporal  advanta^. 

81.  Another  said — I  will  follow  thee  without  any  such  view ;  but  I  must  mind 
my  business  first.  It  is  not  certain  that  his  father  was  already  dead.  Perhaps  his 
son  desired  to  stay  with  him,  being  veiy  old,  till  his  death. 

22.  But  Jesus  said — ^When  God  calls,  leave  the  business  of  the  world  to  them 
who  are  dead  to  God. 

24.  The  ship  was  coveredSo  man's  extremity  is  God*s  opportunity. 

96.  Why  are  ye  fearful— ThiBn  he  rebuked  the  winds — First,  he  composed  their 
spirits,  and  then  the  sea. 

28.  The  country  of  the  Oergesenes—Ot  of  the  Oadarenes — Gergesa  and  Gadara 
were  towns  near  each  other.  Hence  the  country  between  them  took  its  name, 
sometimes  from  the  one,  sometimes  from  the  other.  TTiere  met  him  two  dems^ 
niaes — St.  Mark  and  St.  Luke  mention  only  one,  who  was  probably  the  fiercer 
of  the  two,  and  the  person  who  spoke  to  onr  Lord  first.   But  this  is  no  way  inoon- 

«lrazki,29;  Lnkeiv,  as.    fMaiki,  3S;  Lnkeiv,40.    t Isaiah liii, 4.    ^Liikeiz,ff7. 
BMadL  XT,  39  ;Liikt  ▼»»,».    *•  Haik  v,  1 ;  Luke  viii,  M. 


CHAPTER  IX.  S3 

tombs,  exceeding  fierce,  8o  that  no  one  could  pass  by  tliat  wa>. 

29  And  behold  they  cried  out,  saying.  What  have  We  to  do  with  thee 
Jesus,  thou  Son  of  Godt    Art  thou  come  hither  to  torment  us 

30  before  the  time?     And  there  was  at  some  distance  from  them  a 

31  herd  of  many  swine  feeding.  So  the  devils  besought  him,  saying, 
If  thou  cast  us  out,  suffer  us  to  go  into   the   herd  of  swine. 

32  And  he  said  to  them,  Go.  And  coming  out,  they  went  into  the 
swine,   and  behold  the  whole  herd  rushed  down  the   precipice 

33  into  the  sea,  and  perished  in  the  waters.  But  they  that  kept  them 
fled,  and  going  into  the   city,  told  every  thing,   and  what  had 

34  befallen  the  demoniacs.  And  behold,  the  whole  city  came  out  to 
meet  Jesus ;  and  seeing  him,  they  besought  him  to  depart  out  of 
their  coasts. 

IX.     And  *  going  into  the  vessel,  he  passed  over  and  came  to  his  own 

2  city,  t  And  behold  they  brought  to  him  a  paralytic,  lying  on  a 
couch ;  and  Jesus  seeing  their  faith,  said  to  the  paralytic.  Son,  take 
courage :  thy  sins  are  forgiven  thee. 

3  And  ))ehold  certain  of  the  scribes  said  within  themselves.  This 

4  man   blasphemeth.      And   Jesus   knowing  their    thoughts,   said, 

5  Why  think  ye  evil  in  your  hearts  ?     For  which  is  easier,  to  say, 

6  Thy  sins  are  forgiven  thee  ?  Or  to  say,  Arise  and  walk  ?  But  that 
ye  may  know  that  the  Son  of  man  hath  power  on  earth  to  forgive 
sins,  (then  saith  he  to  the  paralytic,)  Arise,  take  up  thy  couch, 

7  and  go  to  thy  house.    And  he  arose,  and  went  to  his  own  house. 

8  And  the  multitude  seeing  it,  marvelled  and  glorified  God,  who  had 
given  such  power  to  men. 

9  X  And  as  Jesus  passed  along  from  thence,  he  saw  a  man  named 
Matthew,  sitting  at  the  receipt  of  custom,  and  saith  to  him.  Follow 

iifteDt  with  the  account  which  St.  Matthew  gives.  The  tombt — Doubtlees 
those  malevolent  spirits  love  such  tokens  of  death  and  destruction.  Tombs 
w«re  usually  in  those  days  in  desert  places,  at  a  distance  from  towns,  and 
w^re  often  made  in  the  sides  of  caves,  in  the  rocks  and  mountains.  No  one 
could  pa99 — Safely. 

S9.  What  have  we  to  do  with  thee — ^This  is  a  Hebrew  phrase,  which  signifies 
Why  do  you  concern  yourself  about  us  7  3  Sam.  zvi,  16.  Before  the  thne — ^Tha 
great  dav. 

30.  There  was  a  herd  of  many  twine — ^Which  it  was  not  lawful  for  the  Jews  to 
keep.  Therefore  our  Lord  both  justly  and  mercifully  permitted  them  to  be 
destroyed. 

31.  He  fai(2,  Oo — A  word  of  permission  only,  not  command. 

34.  They  besought  him  to  depart  out  of  their  cootie — They  loved  their  swine  so 
much  better  than  their  souls !    How  many  are  of  the  same  mind  1 

DC.  1.  Hie  own  city — Capernaum,  chap,  iv,  13. 

9.  Seeing  their  faith — Both  that  of  the  paralytic,  and  of  them  that  brought 
him*    Son — A  title  of  tenderness  and  condescension. 

3.  This  man  blaephemeth — Attributing  to  himself  a  power  (that  of  forgiving 
•ins)  which  belongs  to  God  only. 

5.  Which  it  easier — Do  not  both  of  them  argue  a  Divine  power  7  Therefore 
if  I  can  heal  his  disease,  I  can  forgive  his  sins :  especially  as  his  disease  is  the 
consequence  of  his  sins.    Therefore  these  must  be  taken  away,  if  that  is. 

6.  On  earth — Even  in  my  state  of  humiliation. 

8.  So  what  was  to  the  scribes  an  occasion  of  blaspheming,  was  to  the  people 
an  incitement  to  praise  God. 

9.  He  sam  a  man  named  Matthew — ^Modestly  so  called  by  himself.    The  other 

»lfaikv,  18iLukeviii,37:    iUuku,^;  Laimr,ld,    t  tfuk  ii,  14 ;  Luke  ▼,  37. 

3 


34  ST.  MATTHEW. 

10  me.  And  he  arose  and  followed  him.  And  as  he  erat  at  table  in 
the  house,  behold,  many  publicans  and  sinners  came,  and  sat  down 

11  with  him  and  his  disciples.  And  the  Pharisees  seeing  it,  said  to 
his  disciples,  Why  eateth  your  Master  with  publicans  and  sin- 

12  ners.     But  Jesus  hearing  it,  said  to  them.  They  that  are  whole 

13  need  not  a  physician,  but  they  that  are  sick.  But  go  ye  and  learn 
what  that  meaneth,  *  I  will  have  mercy  and  not  sacrifice ;  for  I  am 
not  come  to  call  the  righteous,  but  sinners. 

14  fThen  come  to  him  the  disciples  of  John,  saying,  Why  do  we 

15  and  the  Pharisees  fast  often,  but  thy  disciples  fast  not  ?  And  Jesus 
said  to  them,  Can  the  children  of  the  bride  chamber  mourn,  as 
long  as  the  bridegroom  is  with  them?  But  the  days  will  come, 
when  the  bridegroom  shall  be  taken  away  from  them,  and  then 

16  shall  they  fast.  No  man  putteth  a  piece  of  new  cloth  on  an  old 
garment :  for  that  which  is  put  in  to  fill  it  taketh  from  the  gar- 

,17  ment,  and  the  rent  is  made  worse.  Neither  do  men  put  new  wine 
into  old  leathern  bottles,  else  the  bottles  burst,  and  the  wine  is 
spilled,  and  the  bottles  are  destroyed  :  but  they  put  new  wine  into 
new  bottles,  and  both  are  preserved. 

18  I  While  he  spake  these  things  to  them,  behold,  a  certain  ruler 
coming,  worshipped  him,  saying.  My  daughter  is  just  dead :  but 

19  come  and  lay  thine  hand  on  her,  and  she  shall  live.     And  Jesus 

20  arose  and  followed  him,  and  so  did  his  disciples.  (And  behold,  a 
woman  who  had  had  a  flux  of  blood  twelve  years,  coming  behind 

evangelists  call  him  by  his  more  honoarable  name,  Levi.  Sitting — In  the  very 
height  of  his  business,  at  the  receipt  of  cttttom^^The  custom  house,  or  place  where 
the  eustoms  were  received. 

10.  At  Je9U8  sat  at  table  in  the  house — Of  Matthew,  who  having  invited  many 
of  his  old  companions,  made  him  a  feast,  Mark  ii,  15 ;  and  that  a  great  one, 
though  he  does  not  himself  mention  it.  The  publicans,  or  collectors  of  the  taxes 
which  the  Jews  paid  the  Romans,  were  infamous  for  their  illegal  exactions : 
Sinners — Open,  notorious,  sinners. 

11.  The  Pharisees  said  to  his  disciples,  Why  eateth  your  Master? — ^Thus  they 
commonly  ask  our  Lord,  Why  do  thy  disciples  this  T  And  his  disciples.  Why  doth 
your  Master  ? 

13.  Oo  ye  and  learn — ^Ye  that  take  upon  you  to  teach  others.  /  will  h4xve 
mercy  and  not  sacrifice — ^That  is,  I  will  have  mercy  rather  than  sacrifice.  I  love 
acts  of  mercy  better  than  sacrifice  itself. 

14.  TA«i>— While  he  was  at  Uble. 

15.  The  children  of  the  bride  chamber — ^The  companions  of  the  bridegroom. 
Mourn — Moi  rning  and  fasting  usually  go  together.  As  if  he  had  said.  While  I 
am  with  them,  it  is  a  festival  time,  a  season  of  rejoicing,  not  mourning.  But 
after  I  am  gone,  all  my  disciples  likewise  shall  be  in  fastings  often. 

16.  This  is  one  reason, — It  is  not  a  proper  time  for  them  to  fast.  Another  is, 
they  are  not  ripe  for  it.  New  cloth — ^The  words  in  the  original  properly  signify 
oloth  that  hath  not  passed  through  the  fuller's  hand^,  and  which  is  consequently 
much  harsher  than  what  has  been  washed  and  worn ;  and  therefore  yielding  less 
than  that,  will  tear  away  the  edges  to  which  it  is  sewed. 

17.  New — Fermenting  wine  will  soon  burst  those  bottles,  the  leather  of  which 
is  almost  worn  out.  The  word  properly  means  vessels  made  of  goats*  skins, 
wherein  they  formerly  put  wine,  (and  do  in  some  countries  to  this  day)  to  con. 
▼ey  it  from  place  to  place.  Put  new  wine  into  new  bottles — Give  harsh  doctrines 
to  such  as  have  strength  to  receive  them. 

18.  Just  dead — ^He  had  left  her  at  Uie  point  of  death,  Mark  v,  S3.  Probably  a 
maasenger  had  now  informed  him  she  was  dead. 

90.  OfffNtfy  ieiUiuI-Ottt  of  baihfulneM  and  humility. 

M,t.       tMaikii,l$;MMT,llL       |lUikv,»;  Ukeviii.41. 


CHAPTER  UL  85 

21  him,  touched  the  hem  of  his  garment.    For  she  said  within  her- 

22  self,  If  I  but  touch  his  garment  I  shall  be  made  whole.  And 
Jesus  turning  and  seeing  her,  said,  Daughter,  take  courage ;  thy 
faith  hath  made  thee  whole.     And  the  woman  was  made  whole 

23  from  that  hour.)    And  Jesus  coming  into  the  ruler's  house,  and 

24  seeing  the  minstrels  and  the  crowd  making  a  noise,  saith  to  them. 
Withdraw ;  for  the  maid  is  not  dead,  but  sleepeth :  and  they  de- 

25  rided  him.     But  when  the  crowd  were  put  forth,  he  went  in  and 

26  took  her  by  the  hand ;  .and  the  maid  arose.  And  the  fame  of  it 
went  abroad  into  all  that  country. 

27  And  as  Jesus  passed  thence,  two  blind  men  followed  him,  cry« 
ing  aloud,  and  saying,  Thou  Son  of  David,  have  mercy  on  us. 

28  And  when  he  was  come  into  the  house,  the  blind  men  came  to  him ; 
and  Jesus  saith  to  them,  Believe  ye  that  I  am  able  to  do  this  1 

29  They  say  unto  him,  Yea,  Lord.     Then  he  touched  their  eyes,  say- 

30  ing,  Be  it  unto  you  according  to  your  faith.  And  their  eyes  were 
opened ;  and  Jesus  strictly  charged  them,  saying.  See  that  no  man 

31  know  it.  But  when  they  were  gone  out,  they  spread  his  fame 
abroad  in  all  that  country. 

32  *  As  they  were  going  out,  behold  they  brought  a  dumb  demoniac 

33  to  him.  And  when  the  devil  was  cast  out,  the  dumb  spake :  and 
the  multitudes  marvelled,  saying,  It  was  never  seen  thus,  even  in 

34  Israel.  But  the  Pharisees  said,  he  casteth  out  the  devils  by  the 
prince  of  the  devils. 

35  And  Jesus  went  about  all  the  cities  and  villages,  teaching  in  their 
synagogues,  and  preaching  the  Gospel  of  the  kingdom,  and  heal- 

36  ing  every  disease  and  every  malady.  But  seeing  the  multitudes 
he  was  moved  with  tender  compassion  for  them,  because  they 

37  were  faint  and  scattered,  as  sheep  having  no  shepherd,  t  Then 
saith  he  to  his  disciples.  The  harvest  truly  is  great,  but  the  labour- 

22.  Take  courage — Probably  she  was  Btruck  with  fear,  when  he  turned  and 
looked  upon  her,  Mark  v,  33 ;  Luke  viii,  47 ;  lest  she  should  have  offended  him, 
by  touching  his  garment  privately ;  and  the  more  so,  because  she  was  unclean 
according  to  the  law,  Le?.  xv,  25. 

33.  The  nUnetreU-^The  musicians.  The  original  word  means  flute  pla3rers. 
Musical  instruments  were  used  by  the  Jews  as  well  as  the  heathens,  in  their 
lamentations  for  the  dead,  to  soothe  the  melancholy  of  surviving  friends,  by  soft 
and  solemn  notes.  And  there  were  persons  who  made  it  their  business  to  per. 
form  this,  while  others  sung  to  their  music.  Flutes  were  used  e&oecially  on  the 
death  of  children ;  louder  instruments  on  the  death  of  ffrown  persons. 

24.  Withdraw — ^There  is  no  need  of  you  now ;  for  the  maid  ie  not  dead — Her 
life  is  not  at  an  end ;  but  sleepeth — ^This  is  only  a  temporary  mispension  of  sense 
and  motion,  which  should  ratber  be  termed  sleep  than  death. 

25.  The  maid  aroae — Christ  raised  three  dead  persons  to  life ;  this  child,  the 
widow's  son,  and  Lazarus :  one  newly  departed,  another  on  the  bier,  the  third 
smelling  in  the  grave :  to  show  us  that  no  degree  of  death  is  so  desperate  as  to  be 
past  his  help. 

33.  Even  in  Israel — ^Where  so  many  wonders  have  been  seen. 

36.  Because  they  toere /atiil— In  soul  rather  than  in  body.  As  sheep  having  no 
shepherd — And  yet  they  had  manv  teachers ;  they  had  scribes  in  every  city.  But 
they  had  none  who  cared  for  their  souls,  and  none  that  were  able,  if  they  had 
been  willing,  to  have  wrought  any  deliverance.  They  had  no  pastors  after  Godft 
own  heart. 

37.  The  ianeoi  (mly  i§  frtat— When  Christ  came  into  the  worid,  it  was  pro. 

«Jiiiks»,14.       tLuksziS. 


36  ST.  MATTHEW. 

38  ers  are  few.     Pray  ye  therefore  the  Lord  of  the  harvest,  that  he 

would  thrust  forth  labourers  into  his  harvest. 
X.      And  *  having  called  to  him  his  twelve  disciples,  he  gave  them 

power  over  unclean  spirits,  to  cast  them  out,  and  to  heal  every  dis- 

2  ease  and  every  malady,  f  Now  the  names  of  the  twelve  apostles 
are  these ;  the  first,  Simon,  who  is  called  Peter,  and  Andrew  his 
brother;    James  the    son  of    Zebedee,  and  John    his    brother; 

3  Philip  and  Bartholomew,  Thomas,  and  Matthew  the  publican* 
James  the  son  of  Alpheus,  and  Lebbeus,  whose  surname  was 

4  Thaddeus ;   Simon  the  Canaanite,  and  Judas  Iscariot,  who  also 

5  betrayed  him.  These  twelve  Jesus  sent  forth,  having  commanded 
them,  saying.  Go  not  into  the  way  of  the  Gentiles,  and  into  a  city 

6  of  the  Samaritans  enter  not :  But  go  rather  to  the  lost  sheep  of 

7  the  house  of  Israel.     And  as  ye  go,  proclaim,  saying.  The  king- 

8  dom  of  heaven  is  at  hand.  %  Heal  the  sick,  cleanse  the  lepers, 
raise  the  dead,  cast  out  devils :  freely  ye  have  received,  freely 

peiiy  the  time  of  harvest ;  till  then  it  was  the  *eed  time  only.  But  the  lahourerg 
are  few — ^Thoee  whom  God  sends ;  who  are  holj,  and  convert  sinners.  Of  othem 
there  are  many. 

38.  TAe  Lord  of  the  harvest — ^Whose  peculiar  work  and  office  it  is,  and  who 
alone  is  able  to  do  it :  that  he  would  thrust  forth — for  it  is  an  employ  not  pleasing 
to  flesh  and  blood;  so  full  of  reproach,  labour,  danger,  temptation  of  every  kind, 
that  nature  may  well  be  averse  to  it.  Those  who  never  felt  this,  never  yet  knew 
what  it  is  to  be  labourers  in  Christ's  harvest.  He  sends  them  forth,  when  he 
calls  them  by  his  Spirit,  furnishes  them  with  grace  and  gifU  for  the  work,  and 
makes  a  way  for  them  to  be  employed  therein. 

X.  1.  Hie  twelve  dieciplee — Hence  it  appears  that  he  had  already  chosen  out 
of  his  disciples,  those  whom  he  afterward  termed  apostles.  The  number  seems 
to  have  relation  to  the  twelve  patriarchs,  and  the  twelve  tribes  of  Israel. 

2.  The  firstt  Simon — The  first  who  was  called  to  a  constant  attendance  on 
Christ ;  although  Andrew  had  seen  him  before  Simon. 

3.  Lebbeue-^ommonlj  called  Judas,  the  brother  of  James. 

4.  Jeeariot — So  called  from  Isoarioth,  (the  place  of  his  birth,)  a  town  of  the  tribe 
of  Ephraim,  near  the  city  of  Samaria. 

5.  These  twelve  Jesus  sent  forth — ^Herein  exercising  his  supreme  authority,  as 
God  over  all.  None  but  God  can  give  men  authority  to  preach  his  word.  Go 
not — ^Thoir  commission  was  thus  confined  now,  because  the  calling  of  the  Gentiles 
was  deferred  till  after  the  more  plentiful  effusion  of  the  Holy  Ghost  on  the  day  of 
pentecost.  Enter  not — Not  to  preach ;  but  they  might  to  buy  what  they  wanted, 
John  iv,  9. 

8.  Ckut  out  devils — It  is  a  great  relief  to  the  spirits  of  an  infidel,  sinking  under 
a  dread,  that  possibly  the  Gospel  may  be  true,  to  find  it  observed  by  a  Teamed 
brother,  that  the  diseases  therein  ascribed  to  the  operation  of  the  devil  have  the 
very  same  symptoms  with  the  natural  diseases  of  lunacy,  epilepsy,  or  convul. 
sions ;  whence  he  readily  and  very  willingly  concludes,  that  the  devil  had  no 
hand  in  them. 

But  it  were  well  to  stop  and  consider  a  little.  Suppose  God  should  suffer  an 
evil  spirit  to  usurp  the  same  power  over  a  man's  body,  as  the  man  himself  has 
naturally ;  and  suppose  him  actually  to  exercise  that  power ;  could  we  conclude 
the  devil  had  no  hand  therein,  because  his  body  was  bent  in  the  very  same  man- 
ner  wherein  the  man  himself  might  have  bent  it  naturally  ? 

And  suppose  God  gives  an  evil  spirit  a  greater  power,  to  efifect  immediately  the 
organ  of  the  nerves  in  the  brain,  by  irritating  them  to  produce  violent  motions, 
or  so  relaxing  them  that  they  can  produce  little  or  no  motion ;  still  the  symptoms 
will  be  those  of  over  tense  nerves,  as  in  madness,  epilepsies,  convulsions ;  or  of 
relaxed  nerves,  as  in  paralytic  cases.  But  could  we  conclude  thence  that  the 
devil  bad  no  hand  in  them  7  Will  any  man  affirm  that  God  cannot  or  will  not, 

«lIaikiii,U;  vi,7;Lokevi,13;ix,l.       f  Acts i,  13.       tUvkvi,?;  Liikeix,2 


CHAPTER  X:  37 

9  give.    Provide  neither  gold,  uor  silver,  nor  brass  in  your  purses : 

10  *Nor  scrip  for  your  journey,  nor  two  coats,  nor  shoes,  nor  yet 

a    staff:     for    the    workman    is    worthy  of    his    maintenance. 

lit  And  into  whatsoever  city  or  town  ye  shall  enter,  inquire  who  in 

12  it  is  worthy,  and  there  abide  till  ye  go  thence.     And  when  ye 

13  come  into  a  house,  salute  it.  And  if  the  house  be  worthy,  your 
peace  shall  come  upon  it ;  but  if  it  be  not  worthy,  your  peace  shall 

14  return  to  you.  And  whosoever  will  not  receive  you,  nor  hear 
your  words  ;  when  you  go  out  of  that  house  or  city,  shake  off  the 

15  dust  from  your  feet.  Verily  I  say  unto  you,  it  shall  be  mors 
tolerable  for  the  land  of  Sodom  and  Gomorrah  in  the  day  of  judg* 
ment,  than  for  that  city. 

16  I  Behold  I  send  you  forth  as  sheep  in  the  midst  of  wolves;  be 

17  ye  therefore  wise  as  serpents,  and  harmless  as  doves.  ^  But  be** 
ware  of  men;    for  they  will  deliver  you  to  the   councils,  and 

18  scourge  you  in  their  sjmagogues.  And  ye  shall  be  brought  before 
governors    and   kings   for  my  sake,   for  a  testimony   to    them 

19  and  to  the  heathens.     |But  when  they  deliver   you,  take   no 

on  any  occasion  whatever,  give  such  a  power  to  an  evil  spirit  7  Or  that  eflects, 
the  like  of  which  may  be  produced  by  natural  causes,  cannot  possibly  be  produced 
bv  preternatural  ?  If  this  be  possible,  then  he  who  affirms  it  was  so,  in  any  par- 
ticular case,  cannot  be  justly  charged  with  falsehood,  merely  for  affirming  the 
reality  of  a  possible  thing.  Yet  in  this  manner  are  the  evangelists  treated  by 
those  unhappv  men,  who  above  all  things  dread  the  troth  of  the  Gospel,  became, 
if  it  is  true,  they  are  of  all  men  the  most  miserable. 

Freely  ye  hate  received — All  things ;  in  particular  the  power  of  working  minu 
cles ;  freely  give — Exert  that  power  wherever  you  come. 

9.  Provide  not — ^The  stress  seems  to  lie  on  this  word :  they  might  nse  what 
they  had  ready ;  but  they  might  not  stay  a  moment  to  provide  any  thing  more, 
neither  take  any  thought  about  it.  Nor  indeed  were  they  to  take  any  thing  with 
them,  more  than  was  strictly  necessary.  1.  Lest  it  should  retard  them.  3.  Be- 
cause they  were  to  learn  hereby  to  trust  to  God  in  all  future  exigencies. 

10.  Neither  ecrip — ^That  is,  a  wallet,  or  beg  to  hold  provisions :  Nor  yet  a  vtof-^ 
We  read,  Mark  vi,  8,  Take  nothing,  save  a  staff  only.  Ho  that  had  one  might 
take  it ;  they  that  had  none,  might  not  provide  any.  For  the  workman  io  worthy 
of  his  maintenance — The  word  includes  all  that  is  mentioned  in  the  9th  and  10th 
verses ;  all  that  they  were  forbidden  to  provide  for  themselves,  so  far  as  it  was 
needful  for  them. 

11.  Inquire  who  is  worthf — ^That  you  should  abide  with  him  :  who  is  disposed 
to  receive  the  Gospel.    There  abide — In  that  house,  till  ye  leave  the  town. 

12.  Salute  it — In  the  usoal  Jewish  form,  **  Peace  (that  is,  all  blessings)  be  to 
this  house.'* 

13.  If  the  heuae  he  worthy—of  it,  God  shall  give  them  the  peace  yon  wish 
them.  If  not,  he  shall  give  you  what  they  refuse.  The  same  will  be  the  case, 
when  we  pray  for  them  that  are  not  worthy. 

14.  Shake  q/f  the  duktfrom  your  feet — ^Tho  Jews  thought  the  land  of  Israel  so 
peculiarly  holy,  that  when  they  came  home  from  any  heathen  country,  they 
stopped  at  the  borders  and  shook  or  wiped  off  the  dust  of  it  from  their  feet,  that 
the  holy  land  might  not  be  polluted  with  it.  Therefore  the  action  here  enjoined 
was  a  lively  intimation,  that  those  Jews  who  had  rejected  the  Gospel  were  holy 
no  longer,  but  were  on  a  level  with  heathens  and  idolaters. 

17.  But  think  not  that  all  vour  innocence  and  all  your  wisdom  will  screen  you 
from  persecution.  They  wUl  eeourge  you  in  their  oynagogueo — In  these  the  Jews 
held  Uieir  courts  of  judicature,  about  both  civil  and  eccl«iiastical  aflhirs. 

19.  Take  no  thought — ^Neither  at  this  time,  on  any  sudden  call,  need  we  be 
caiefbi  how  or  what  to  answer. 

*  Luke  X,  7.    t  Marii  vi,  10 ;  Luke  ix,  4.    %  Luke  x,  3.    f  Matt.  xxiv.  9.    n  Loke  xii,  11 


38  ST.  MATTHEW 

thought,  how  or  what  ye  shall  apeak ;  for  it  shall  be  given  yoa 

20  in  that  very  hour  what  ye  shall  speak.     For  it  is  not  ye  that 

21  speak,  hot  the  Spirit  of  your  Father  who  speaketh  in  you.  *  But 
the  brother  shall  deliver  up  the  brother  to  death,  and  the  father 
the  child ;  and  children  shall  rise  up  against  their  parents,  and 

22  kill  theuL  fAnd  ye  shall  be  hated  of  all  men  for  my  name's 
sake :  but  he  that  endureth  to  the  end,  the  same  shall  be  saved. 

23  But  when  they  persecute  you  in  this  city,  flee  to  another;  for 
verily  I  say  unto  you.  Ye  shall  not  have   gone  over  the  cities 

24  of  Israel,  till  the  Son  of  man  be  come.    |  The  disciple  is  not  above 

25  his  teacher,  nor  the  servant  above  his  lord.  It  is  enough  for  the 
disciple  that  he  be  as  his  teacher,  and  the  servant  as  his  lord.  ^  If 
they  have  called  the  Master  of  Oie  bouse  Beelzebub,  how  much 

26  more  them  of  his  household  ?  f  Th^efore  fear  them  not ;  for 
there  is  nothing  covered,  which  shall  not  be  made  manifest ;  nor 

27  hid,  that  shall  not  be  known.  **  What  I  tell  you  in  the  dark, 
speak  ye  in  the  light,  and  what  ye  hear  in  the  ear,  proclaim  on 

38  the  house  tops.  And  be  not  afraid  of  them  who  kill  the  body, 
but  are  not  able  to  kill  the  soul ;  but  rather  be  afraid  of  him  who 

29  is  able  to  destroy  both  soul  and  body  in  helL  Are  not  two  spar- 
rows sold  for  a  farthing?  and  one  of  them  shall  not  fall  to  the 

30  ground  without  your  Father.     ttYea,  even  the   hairs  of  your 

31  head  are  all  numbered.     Fear  ye  not,  therefore ;  ye  are  of  more 

32  value  than  many  sparrows,  f^  Whosoever  therefore  shall  con- 
fess me  before  men,  him  will  I  confess  before  my  Father  who  is 

39.  Of  all  m«ii— That  know  not  God. 

33.  Ye  shall  not  have  gone  over  the  eitieo  of  lormel — ^Make  what  haste  ye  win ; 
tiU  the  Son  of  man  he  come — ^To  destroy  their  temple  and  nation. 

35.  How  much  more — This  cannot  refer  to  the  quantity  of  leproach  and  perse- 
ccition :  (for  in  this  the  servant  cannot  be  above  his  lord :)  but  only  to  the  oer- 
tainty  of  it. 

36.  Therefore  fear  them  not — ^For  ye  haye  only  the  same  usage  with  your  Lord. 
There  is  nothing  covered— So  that  howcTer  they  may  slander  you  now,  your  inno. 
cenee  will  at  length  appear. 

37.  Even  what  I  now  tell  you  secretly  is  not  to  bo  ke|»t  secret  long,  but  declared 
publicly.  Therefore,  What  ye  hear  in  the  ear,  pMtsh  on  the  hmim  top— Two 
customs  of  the  Jews  seem  to  be  alluded  to  here.  Their  doctors  used  to  whisper 
in  the  ear  of  their  disciples  what  they  were  to  pronounce  aloud  to  others.  And 
as  their  houses  were  low  and  flat  roofed,  they  sometimes  preached  to  the  people 
from  thence. 

38.  And  be  not  afraid^— of  any  thing  which  ve  may  sufier  for  proclaiming  it. 
Be  afraid  of  him  whs  is  able  to  destroy  both  hoay  ana  soul  in  hsUr— It  is  remark, 
able,  that  our  Lord  commands  those  who  Iotc  God,  still  to  fear  him,  even  on  this 
account,  under  this  notion. 

39.  30.  The  particular  providenoe  of  God  is  another  reason  for  jonr  not  fear, 
ing  man.  For  this  extend  to  the  very  smaUest  things.  And  if  he  has  such  care 
oTer  the  most  inconsiderable  creatures,  how  much  more  will  he  take  care  of  you, 
(prorided  you  confess  him  before  men,  befbre  powerfbl  enemies  of  the  truth,)  and 
that  not  only  in  this  life,  but  in  the  other  also  7 

33.  Whosoever  shall  confess  me — ^Publicly  acknowledge  me  fi>r  the  promised 
Messiah.  But  this  confessioik  implies  the  reoeiring  his  whole  doctrine,  Mark 
viii,  38,  and  obeying  aU  his  conunandments. 

*  Luke  xxi,  16.  f  Chap,  zzir,  13.  t  Luke  ri,  30 ',  John  zv,  20.  6  Chap,  zii,  34. 
[|Markir,22;LukeTiii,  17;xii,2.         «*Lukezii,3  4fLukezu,7.         ItMaik 

viii,  38;  lAiksix,  96. 


CHAPTER  XL  » 

33  in  neaven.    Bat  whosoever  shall  deny  me  before  men,  him  will 

34  I  also  deny  before  my  Father  who  is  in  heaven.  *  Think  not  that 
I  am  come  to  send  peace  on  earth :  I  am  not  come  to  send  peace, 

35  but  a  sword.  For  I  am  come  to  set  a  man  at  variance  with  his 
father,  and  the  daughter  with  her  mother,  and  the  danghter-in- 

36  law  with  her  mother-in-law.     f  And  the  foes  of  a  man  shall  be  they 

37  of  his  own  household.  He  that  loveth  father  or  mother  more 
than  me,  is  not  worthy  of  me ;  and  ho  that  loveth  son  or  daughter 

38  more  than  me,  is  not  worthy  of  me;  |And  he  that  taketh  not 

39  his  cross,  and  followeth  after  me,  is  not  worthy  of  mc.  ^  He  that 
findeth  his  life  shall  lose  it ;  and  he  that  loseth  his  life  for  my  sake, 

40  shall  find  it.    |  He  that  entertaineth  you,  entertaineth  me ;  and  he 

41  that  entertaineth  me,  entertaineth  him  that  sent  me.  He  that 
entertaineth  a  prophet  in  the  name  of  a  prophet,  shall  receive  a 
prophet's  reward :  and  he  that  entertaineth  a  righteous  man  in  the 
name  of  a  righteous  man,  shall  receive  a  righteous  man's  reward. 

42  **  And  whosoever  shall  give  drink  to  one  of  Uiese  little  ones  a  cup 
of  cold  water  only,  in  the  name  of  a  disciple,  verily  I  say  unto  yon, 
he  shall  in  nowise  lose  his  reward. 

XL  And  when  Jesus  had  made  an  end  of  commanding  his  twelve 
disciples,  he  departed  thence,  to  teach  and  preach  in  their  cities. 

2  tt  Now  when  John  had  heard  in  the  prison  the  works  of  Christ; 

3  he  sent  two  of  his  disciples.  And  said  to  him.  Art  thou  he  that  is  to 

4  come,  or  look  we  for  another  ?     And  Jesus  answering,  said  to  them, 

5  Go  and  tell  John  the  things  which  ye  hear  and  see.  Xt  '^^  blind 
receive  their  sight,  the  lame  walk ;  the  lepers  are  cleansed,  and 
the  deaf  hear;  3ie  dead  are  raised,  and  the  poor  have  the  Gospel 

33,  34.  Whowever  shall  deny  me  before  mef»-— To  which  ye  will  be  ttronglj 
tempted.   For  TMnk  not  that  lam  came — ^That  ii,  think  not  that  universal  peace 


will  be  the  immediate  coneeqnence  of  my  coming.  Juat  the  contrary.  Both  pub. 
lie  and  private  diviaiona  will  follow,  whereaoeyer  my  Gospel  comes  with  power. 
Yet  thia  is  not  the  design,  though  it  be  the  event  of  hia  coming,  tlurough  Um 
opposition  of  devihi  and  men. 

36.  And  the  foes  of  a  tiuifi— -That  lovea  and  follows  me. 

37.  He  that  loveth  father  or  mother  more  than  me — He  that  ia  not  ready  to  give 
up  all  these,  when  they  stand  in  competition  with  hia  duty. 

38.  He  that  taketh  not  hi$  croaa— That  is,  whatever  pain  or  inconvenience  earn, 
not  be  avoided,  but  by  doing  aome  evil,  or  omitting  some  good. 

39.  He  that  findeth  hio  life  ohall  loee  t'e— He  that  sayea  his  life  by  denying  me, 
shall  loae  it  eternally ;  *«nd  he  that  loeeth  his  life  by  confessing  mo,  shall  save 
it  eternally.  And  aa  you  ahall  be  thua  rewarded,  ao  in  proportion  ahali  they  who 
entertain  you  for  my  sake. 

41.  Ht  that  entertaineth  a  prophet— -ThsX  is,  a  preacher  of  the  Gospel :  In  the 
name  of  a  prophet — ^That  is,  becauae  he  ia  auch,  shall  ahare  in  hia  reward. 

43.  On«  o/^Aese  2t//|0  onet^The  very  leaat  Chriatian. 

XI.  1.  In  their  eitiee — ^The  other  citiea  of  Israel. 

S.  He  sent  two  of  hia  dieeipleo—N oi  becauae  he  doubted  himself;  but  to  con. 
firm  their  faith. 

3.  He  that  ie  to  come — The  Meetiah, 

4.  Oo  and  tell  John  the  thiuge  that  ye  hear  and  ««e— Which  are  aatronget 
proof  of  my  being  the  Meeeiah^  than  any  bare  assertion  can  be. 

5.  The  poor  have  the  Qoepel  preached  to  themr—The  greatest  mercy  of  all. 

•  Luke  xii,  51.  f  Mieah  vii,  6.  t  Chap,  xvi,  24 ;  Luke  xir,  27.  6  Chap,  anri,  25 ; 
John  xii,  25.  ||  Chap,  xviij,  5 ;  Luke  z,  16 ;  John  ziii,  90.  ^*  Mark  iz,  41.  ft  Loka 
vii,  18.       tl  Isaiah  zziz,  18 ;  jucxr,  5. 


40  ST.  MATTHEW. 

6  preached  to  them :   And  happy  is  he  whosoever  shall  not  be 

7  offended  at  me.    And  as  they  departed,  Jesus  said  to  the  multitudes 
concerning  John,  What  went  ye  out  into  the  wilderness  to  see  ? 

8  A  reed  shaken  with  the  wind  ?     But  what  went  ye  out  to  see  ? 
A  man  clothed  in  soft  raiment  ?    Behold,  they  that  wear  sofl  cloth- 

9  ing  are  in  kings'  houses.     But  what  went  ye  out  to  see  ?    A  pro- 

10  phet  ?  Yea,  I  say  unto  you,  and  more  thsin  a  prophet.  For  this 
is  he  of  whom  it  is  written,  *  Behold,  I  send  my  messenger  before 

11  thy  face,  who  shall  prepare  thy  way  before  thee.  Verily  1 
say  unto  you,  among  them  that  are  bom  of  women,  there  hath 
not  risen  a  greater  prophet  than  John  the  Baptist ;  but  he  that  is 

12  least  in  the  kingdom  of  heaven,  is  greater  than  he.  And  from 
the  days  of  John  the  Baptist  till  now  the  kingdom  of  heaven  is 
entered  by  force,  and  they  who  strive  with  all  their  might  take  it 

13  by  violence.     fFor  all  the  prophets  and  the  law  prophesied  until 

14  John.     And  if  ye  are  willing  to  receive  him,  he  is  :]:  Elijah,  who 

15  was  to  come.      He  that  hath  ears  to  hear,  let  him  hear.      But 

16  whereto  shall  I  liken  this  generation  ?   It  is  like  children  sitting 

17  in  the  markets,  and  calling  to  their  fellows,  And  saying,  We  have 
' '  ~"  •■        '  •  '  •     ' 

6.  Happy  it  he  who  ahaU  not  he  offended  at  me — ^Notwithstanding  all  these 
proofii  that  I  am  the  Messiah. 

7.  A$  they  departed,  he  oaid  concerning  John—Of  whom  probablv  he  would  not 
have  said  so  much  when  thev  were  present.  A  reed  ehaken  by  the  wind? — 'So ; 
nothing  could  eyer  shake  John  in  the  testimony  he  gave  to  the  truth.  The 
expression  is  proverbial. 

8.  A  man  clothed  in  soft,  delicate  raiment — ^An  efieminate  courtier,  accustomed 
to  Owning  and  flattery  7  You  may  expect  to  find  persons  of  such  a  character 
in  palaces ;  not  in  a  wilderness. 

9.  More  than  a  prophet — For  the  prophets  only  pointed  me  out  afar  off;  but 
John  was  my  immediate  forerunner. 

11.  But  he  that  is  least  in  the  kingdom  of  heaven,  is  greater  than  he — ^Which  an 
ancient  author  explains  thus : — **  One  perfect  in  the  law,  as  John  was,  is  inferior 
to  one  who  is  baptized  into  the  death  of  Christ.  For  this  is  the  kingdom  of 
heaven,  even  to  bis  buried  with  Christ,  and  to  be  raised  up  together  with  him. 
John  was  mater  than  }«11  who  had  been  then  bom  of  women,  but  he  was  cut  off 
before  the  kingdom  of  heaven  was  given.*'  [He  seems  to  mean,  that  righteous, 
ness,  peace,  and  joy,  which  constitute  the  present  inward  kingdom  of  heaven.] 
**  He  was  blameless  as  to  that  righteousness  which  is  by  (be  law ;  but  he  fell 
short  of  those  who  are  perfected  by  the  spirit  of  life  which  is  in  Christ.  Whoso, 
ever,  therefore,  is  least  in  the  kingdom  of  heaven,  by  Christian  regeneration,  is 
greater  than  any  who  has  attained  only  the  righteousness  of  the  law,  because 
the  law  maketh  nothing  perfect."  It  may  farther  mean,  the  least  true  Chris. 
tian  believor  has  a  more  perfect  knowledge  of  Jesus  Christ,  of  his  redemption 
and  kingdom,  than  John  the  Baptist  had,  who  died  before  the  full  manifestation 
of  the  Gospel. 

\%  And  from  the  days  of  John — ^That  is,  from  the  time  that  John  had  fulfilled 
h»  ministry,  men  rush  into  my  kingdom  with  a  violence  like  that  of  those  who 
are  taking  a  city  by  storm. 

13.  FtfT  all  the  prophets  and  the  law  orophssied  until  John — For  all  that  is 
written  in  the  law  and  the  prophets  only  foretold  as  distant  what  is  now  fulfilled. 
In  John  the  old  dispensation  expired,  and  the  new  began. 

15.  He  that  hath  ears  to  hear,  let  him  Aeor— A  kind  of  proverbial  expression ; 
requiring  the  deepest  attention  to  what  is  spoken. 

16.  This  generation — ^That  is,  the  men  of  this  age.*  They  are  like  those 
froward  children  of  whom  their  fellows  complain,  that  they  will  be  pleased 
noway. 

*  MaL  iii,  1.        f  Lake  xri,  16.       t  Hal.  iv,  6. 


CHAPTER  XI.  41 

piped  unto  you,  and  ye  have  not  danced;  we  have  mourned 

18  unto  you,  and  ye  have  not  lamented.     For  John  came  neither  eat>- 

19  ing  nor  drinking,  and  they  say,  He  hath  a  devil.  The  Son  of  man 
came  eating  and  drinking,  and  they  say.  Behold  a  glutton  and  a 
wine  bibber,  a  friend  of  pubhcans  and  sinners ;  but  wisdom  is 

20  justified  by  her  children.  Then  began  he  to  upbraid  the  cities 
wherein  the  most  of  his  mighty  works  had  been  done,  because  they 

21  repented  not.  *Wo  to  thee,  Chorazin;  wo  to  thee,  Bethsaida: 
for  if  the  mighty  works  which  have  been  done  in  you,  had  been 
cbne  in  Tyre  and  Sidon,  tney  would  have  repented  long  ago  in 

22  sackcloth  and  ashes.  Moreover  I  say  to  you.  It  shall  be  more 
tolerable  for  Tyre  and  Sidon  in  the  day  of  judgment  than  for  you. 

23  And  thou,  Capernaum,  who  hast  been  exalted  to  heaven,  shalt  be 
brought  down  to  hell :  for  if  the  mighty  works  which  have  been 
done  in  thee,  had  been  done  in  Sodom,  it  would  have  remained  lo 

24  this  day.     Moreover  I  say  unto  you.  It  shall  be  more  tolerable  for 

25  the  land  of  Sodom  in  the  day  of  judgment  than  for  thee,  f  At  that 
time  Jesus  answering  said,  I  thank  thee,  O  Father,  Lord  of  heaven 
and  earth,  because  thou  hast  hid  these  things  from  the  wise  and 

26  prudent,  and  hast  revealed  them  to  babes.     Even  so.  Father ;  for 

27  so  it  seemed  good  in  thy  sight.  All  things  are  delivered  to  me  by 
my  Father ;  and  no  one  knoweth  the  Son  but  the  Father ;  neither 
knoweth  any  one  the  Father,  save  the  Son,  and  he  to  whomsoever 

■  .      '  ■         ■■  .     ■  ■■■■■,  r  ■  .    ■  .  iiij 

18.  John  cams  neither  eating  nor  drinking — In  a  rigorona  austere  waj,  like 
Elijah.  And  they  «ay,  He  hath  a  devil — Is  melancholy,  from  the  influence  of  an 
evil  spirit. 

19.  The  Son  of  man  came  eating  and  drinking — Conversing  in  a  fVee,  &miliar 
waj.  Wiedom  iejuetified  hy  her  cAtltfren— That  is,  my  wisdom  herein  is  acknow* 
lodged  bj  those  who  are  trulj  wise. 

SS).  Then  began  he  to  ufhraid  the  citiee — It  is  observable  he  had  never  upbraided 
them  before.  Indeed  at  first  thej  received  him  with  all  gladness,  Capernaum  in 
particular. 

21.  Wo  to  theet  Chorazin — ^That  is,  miserable  art  thou.  For  these  are  not 
curses  or  imprecations,  as  has  been  commonlv  supposed ;  but  a  solemn,  compae. 
sionate  declaration  of  the  misery  they  were  bringing  on  themselves.  Chorasin 
and  Bethsaida  were  cities  of  Galilee,  standing  by  the^  lake  Gennesaretli.  Tyre 
and  Sidon  were  cities  of  Phenicia,  lying  on  the  sea  shore.  The  inhabitants  of 
them  were  heathens. 

22.  24.  Moreover  I  eay  wiio  you — Beside  the  general  denunciation  of  wo  to 
those  stubborn  unbelievers,  the  degree  of  their  misery  will  be  greater  than  even 
that  of  T3rre  and  Sidon,  yea,  of  Sodom. 

23.  Thou  Capernaum^  tDho  haet  been  exalted  to  heaven — ^That  is,  highly  honoured 
by  my  presence  and  miracles. 

35.  Jeeue  anewermg — ^This  word  does  not  always  imply,  that  something  had 
been  spoken,  to  which  an  answer  is  now  made.  It  often  means  no  more  than  the 
epeaking  in  reference  to  some  action  or  circumstance  preceding.  The  foUowing 
words  Christ  speaks  in  reference  to  the  case  of  the  cities  above  mentioned :  / 
thank  thee — ^That  is,  I  acknowledge  and  joyfully  adore  the  justice  and  mercy  of 
thy  dispensations :  Beeauee  thou  haet  Au^That  is,  because  thou  hast  sumred 
these  things  to  be  hid  from  men,  who  are  in  other  respects  wise  and  prudent, 
while  thou  hast  discovered  them  to  those  of  the  weakest  understanding,  to  them 
who  are  only  wise  to  God-ward. 

27.  All  thinge  are  deUvered  to  me — Our  Lord,  here  addressing  himself  to  his 
disciples,  shows  why  men,  wise  in  other  things,  do  not  know  this:  namely, 
because  none  can  know  it  by  natural  reason :  none  but  those  to  whom  be  xevsaU 
ethit. 

*  Luke  z,  13.       t  Luke  z,  21» 


43  ST.  MATTHEW. 

28  the  Son  is  pleased  to  reveal  Aim.     Come  ta  me,  all  ye  that  labout 

29  and  are  heavy  laden,  and  1  will  give  you  rest.     Take  my  yoke  upon 
you,  and  learn  of  me ;  for  1  am  meek  and  lowly  in  heart,  and  ye 

30  shaU  find  rest  to  your  souls.     For  my  yoke  is  easy  anH  my  burden 
is  light. 

XII.    *  At  that  time  Jesus  went  on  the  Sabbath  through  the  com,  and 
his  disciples  were  hungry  and  plucked  the  ears  ot  com,  and  ate. 

2  But  the  Pharisees  seeing  it  said  to  him,  Behold,  thy  disciples  do 

3  what  is  not  lawful  to  do  on  the  Sabbath.     But  he  said  to  them.  Have 
ye  not  read  what  David  did  when  he  was  hungry,  and  they  that 

4  were  with  him  ?   t  How  he  entered  into  the  house  of  God,  and  ate 
the  show  bread,  which  it  was  not  lawful  for  him  to  eat,  neither 

5  for  them  who  were  with  him,  but  only  for  the  priests  ?   Or  have  ye 
not  read  in  the  law,  that  on  the  Sabbath  days  the  priests  in  the 

6  temple  profane  the  Sabbath  and  are  blameless  ?   But  I  say  to  you, 

7  That  a  greater  than  the  temple  is  here.     X  ^^^  ^^  Y^  ^^  known 
what  that  meaneth,  I  will  have  mercy  and  not  sacrifice,  ye  would 

8  not  have  condemned  the  guiltless.     For  the  Son  of  man  is  Lord 
even  of  the  Sabbath. 

28.  Come  to  me — ^Here  he  showi  to  whom  he  iepleaeed  to  reveal  these  things ; 
to  the  weary  and  heavy  laden ;  ye  that  labour — After  rest  in  God  :  and  are  heaxy 
laden — ^With  the  guilt  and  power  of  sin :  and  I  wUl  give  you  reet — I  alone  (for 
none  else  can)  wul  freely  give  you  (what  ye  cannot  purchase)  reet  from  the  guilt 
of  sin  by  justification,  and  from  the  power  of  sin  by  sanctification. 

29.  Take  my  yoke  upon  you — ^Believe  in  me  :  receive  me  as  your  prophet,  priest, 
and  king.  For  I  am  meek  and  lowly  in  heart — Meek  toward  all  men,  lowly 
toward  God :  and  ye  ahallfind  rsst— Whoever  therefore  does  not  find  rest  of  sool, 
is  not  meek  and  lowly.  The  fault  is  not  in  the  yoke  of  Christ :  but  in  thee,  who 
hast  not  taken  it  upon  thee.  Nor  is  it  possible  for  any  one  to  be  discontented, 
bat  through  want  of  meekness  or  lowliness. 

30.  For  my  yoke  ie  easy — Or  rather  ^acious,  sweet,  benign,  delightful :  and 
my  burden — Contrary  to  those  of  men,  is  ease,  liberty,  and  honour. 

XII.  1.  Hie  dtaciplee  plucked  the  eare  ofcorTt,  and  ate — Just  what  sufficed  for 
present  necessity  :  oried  com  was  a  common  food  among  the  Jews, 

3.  Have  ye  net  read  what  David  did — And  necessity  was  a  sufficient  plea  for 
his  transgressing  the  law  in  a  higher  instance. 

4.  He  entered  into  the  Kouee  of  Ood — Into  the  tabernacle.  The  temple  was  not 
yet  built.  The  ahow  bread — So  they  called  the  bread  which  the  priest,  who  served 
that  week,  put  even"  Sabbath  day  on  the  golden  table  that  was  in  the  holy  place, 
before  the  Lord.  The  loaves  were  twelve  in  number,  and  represented  the  twelvn 
tribes  of  Israel :  when  the  new  were  brought,  the  stale  were  taken  away,  but 
were  to  be  eaten  by  the  priests  only. 

5.  The  prieete  in  the  temple  profane  the  Sabbath — That  is,  do  their  ordinary- 
work  on  this,  as  on  a  common  day,  cleansing  all  things,  and  preparing  the  sacri. 
fices.  A  greater  than  the  temple — ^If  therefore  the  Sabbath  must  give  way  to  the 
temple,  much  more  must  it  give  way  to  me. 

7.  /  will  have  mercy  and  not  eacrifiee — ^That  is,  when  they  interfere  with  eaeli 
other,  I  always  prefer  acts  of  mercy,  before  matters  of  positive  institution :  yea, 
before  all  ceremonial  institutions  whatever ;  because  these  being  only  means  of 
religion,  are  suspended  of  course,  if  circumstances  oocur,  wherein  they  clash  with 
love,  which  is  the  end  of  it. 

8.  For  the  Son  of  man — ^Therefore  they  are  guiltless,  were  it  only  on  this 
account,  that  they  act  by  my  authority,  and  attend  on  me  in  my  ministry,  as  the 
priests  attended  on  God  in  the  temple :  i$  Lord  even  of  the  Sabbath — ^This  certainly 
implies,  that  the  Sabbath  was  an  institotion  of  great  and  distinyiished  importancs ; 
H  may  perhaps  also  refer  to  that  signal  act  of  authority  which  Christ  afterward 

•Marku,23;LakeTi,l.       f  1  Sam. xzi, 6.       t  Matt,  ix,  13. 


CHAPTER  xn.  43 

9     ^And  departing  thence,  he  went  into  their  synagogue.    And 

10  behold  there  was  a  man  who  had  a  withered  hand.     And  they 
asked  him,  sapng,  Is  it  lawful  to  h6al  on  the  Sabbath  ?    that  they 

11  might  accuse  him.     And  he  said  to  them,  What  man  shall  there 
be  among  you,  that  shall  have  one  sheep,  who  if  he  fall  in  a  pit  on 

12  the  Sabbath  will  not  lay  hold  on  it  and  lift  it  out  ?  How  much  then 
is  a  man  better  than  a  sheep  ?   Wherefore  it  is  lawful  to  do  good 

13  on  the  Sabbath  day.  Then  saith  he  to  the  man.  Stretch  forth  thy 
hand.     And  he  stretched  it  forth ;  and  it  was  restored  whole,  as 

14  the   other.     Then  the   Pharisees  went   out,   and  took   counsel 

15  together  against  him,  how  they  might  destroy  him.  And  Jesus 
knowing  it  withdrew  from  thence ;  and  great  multitudes  followed 

16  him,  and  he  healed  them  all.  And  charged  them  not  to  make  him 

17  known  :  That  it  might  be  fulfilled  which  was  spoken  by  the  Pro- 

18  phet  Isaiah,  saying,  f  Behold  my  servant,  whom  I  have  chosen,  my 
beloved  in  whom  my  soul  delighteth ;  I  will  put  my  Spirit  upon 

19  him,  and  he  shall  show  judgment  to  the  heathens.  He  shall  not 
strive  nor  clamour,  neither  shall  any  man  hear  his  voice  in  the 

20  streets.     He  shall  not  break  a  bruised  reed,  and  smoking  flax  he 

21  shall  not  quench,  till  he  send  forth  judgment  unto""  victory.  And  in 
his  name  shall  the  heathens  trust. 

22  X  Then  wiEis  brought  to  him  a  demoniac,  blind  and  dumb ;  and  he 

23  healed  him,  so  that  the  blind  and  dumb  both  spake  and  saw.  And 
all  the  multitude  were  amazed  and  said.  Is  not  this  the  Son  of  David  ? 

24  ^  But  the  Pharisees  hearing  it  said,  This  fellow  casteth  not  out 

25  devils  but  by  Beelzebub  the  prince  of  the  devils.  And  Jesus  know- 
ing their  thoughts  said  to  them,  Every  kingdom  divided  against 
Itself  is  brought  to  desolation,  and  every  city  or  house  divided 

26  against  itself  shall  not  be  established.    And  if  Satan  cast  out  Satan, 


exerted  over  it,  in  changing  it  from  the  eeventh  to  the  first  day  of  the  week.  If 
we  suppose  here  is  a  transposition  of  the  7th  and  8th  verses,  then  the  8th  verse  is 
a  proof  of  the  6th.  , 

12.  It  i#  lawful  to  do  good  on  the  Sabbath  dtttf — ^To  save  a  beast,  much  more 
a  man. 

18.  He  Mhall  »how  Judgment  to  the  heathen9 — ^That  is,  he  shall  publish  the  mer. 
eiful  Gospel  to  them  also :  the  Hebrew  word  signifies  either  mercj  or  justice. 

19.  He  shall  not  etrivet  nor  clamour;  neither  shall  any  man  hear  his  voiee  in  the 
9treet» — That  is,  he  shall  not, be  contentious,  noisj,  or  ostentatious:  but  gentle, 
quiet,  and  lowly.  We  may  obeerve  each  word  rises  above  the  other,  expressing 
a  still  higher  degree  of  humility  and  gentleness. 

20.  A  bruised  reed — A  convinced  sinner :  one  that  is  bruised  with  the  weight 
of  sin  :  smoking  Jlax — One  that  has  the  least  good  desire,  the  fiiintest  spark  of 
grace :  till  he  send  forth  judgment  unto  vieiory — ^That  is,  till  he  make  righteous . 
ness  completely  victorious  over  all  its  enemies. 

21.  In  his  nam€— That  is,  in  him. 

22.  A  demoniac,  blind  and  dumb — ^Many  undoubtedly  supposed  these  defects  to 
be  merely  natural.  But  the  Spirit  of  God  saw  otherwise,  and  gives  the  tma 
account  both  of  the  disorder  and  the  cure.  How  many  disorders,  seemingly 
natural,  may  even  now  be  owing  to  the  same  cause  7 

23.  Is  not  this  the  son  of  David — ^That  k,  the  Messiah. 

25.  Jesus  knowing  their  thoughts — It  seems,  they  had  as  yet  only  said  it  in  their 
hearts. 

26.  How  shall  his  kingdom  he  established^^Dwa  not  that  subtle  spirit  know  this 
ii  not  the  way  to  establSih  his  kfaigdom  7 

«MMkiii,l;Lakeri,a.       f  Isa.  xlii,  1,  dee.       tLokexi,14.       4Markiii,Si. 


44  ST.  MATTHEW. 

he  is  divided  against  himself :  how  then  shall  his  kingdom  be  estir 

27  blished  ?  And  if  I  by  Beelzebub  cast  out  devils,  by  whom  do  your 

28  children  cast  them  out?  Therefore  they  shall  be  your  judges.  But 
if  it  be  by  the  Spirit  of  God  that  I  cast  out  devils,  then  the  kingdom 

29  of  Grod  is  come  upon  you.  How  can  one  enter  into  the  strong 
one's  house,  and  plunder  his  goods,  unless  he  first  bind  the  strong 

30  one  ?  And  then  will  he  plunder  his  house.  He  that  is  not  with  me, 
is  against  me,  and  he  that  gathereth  not  with  me,  scattereth.-^ 

31  *  Wherefore  I  say  to  you,  All  manner  of  sin  and  blasphemy  shall 
be  forgiven  to  men ;  but  Uie  blasphemy  against  the  Spirit  shall  not 

32  be  forgiven  to  men.  And  whosoever  speaketh  against  the  Son  of 
man,  it  shall  be  forgiven  him :  but  whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  i^rgiven  him,  neither  in  this  world,  nor 

33  in  that  to  come,  f  Either  make  the  tree  good  and  its  fruit  good, 
or  make  the  tree  corrupt  and  its  fruit  corrupt;  for  the  tree  is 

34  known  by  its  fruit.  Ye  brood  of  vipers,  how  can  ye,  being  evil, 
speak  good  things  ?    For  out  of  the  abundance  of  the  heart  the 

35  mouth  speaketh.  A  good  man  out  of  the  good  treasure  of  his  heart 
bringeth  forth  good  things  :  and  an  evil  man  out  of  the  evil  treasure 

36  bringeth  forth  evil  things.     But  I  say  to  you,  That  every  idle  word 

d7.  By  whom  do  your  children — ^That  it,  disciples,  eaot  them  out — It  seemt, 
sorae  of  them  really  did  this ;  although  the  sons  of  Sceva  could  not.  Therefore 
^kaU  they  be  your  judgeo—Aek  them,  if  Satan  will  cast  out  Satan :  let  even  them 
be  judges  in  this  matter.  And  they  shall  convict  jou  of  obstinacy  and  partiality, 
who  impute  that  in  me  to  Beelxebuhf  which  in  them  you  impute  to  God.  Be. 
aide,  how  can  I  rob  him  of  his  subjects,  till  I  have  conquered  him?  The  king* 
dom  of  Qod  ia  come  upon  you— Unawares ;  before  you  expected :  so  the  word 
imdlies. 

29.  How  eon  one  enter  into  the  otrong  one*»  houoe,  unUoohefirot  hind  the  etrong 
one^— So  Christ  coming  into  the  world,  which  was  then  eminently  the  strong 
one's,  Satan's  house,  first  bound  him,  and  then  took  his  spoils. 

30.  He  that  it  not  with  me  ie  against  me — For  there  are  no  neuters  in  this  war. 
Every  one  must  be  either  with  Christ  or  against  him ;  either  a  loyal  subject  or  a 
rebel.  And  there  are  none  upon  earth,  who  neither  promote  nor  obstruct  his 
kinffdom.    For  he  that  does  not  gather  souls  to  God,  scatters  them  from  him. 

31.  The  hUuphemy  against  the  Spirit — How  much  stir  has  been  made  about 
this  7  How  many  sermons,  yea,  volumes,  have  been  written  concerning  it  7  And 
yet  there  is  nothing  plainer  in  all  the  Bible.  It  is  neither  more  nor  less  than  the 
ascribing  those  miracles  to  the  power  of  the  devil,  which  Christ  wrought  by  the 
power  of  the  Holy  Ghost. 

32.  Whoeoeverepeaketh  against  the  Son  of  man — In  any  other  respects :  It  shall 
hsfi^given  him — Upon  his  true  repentance  :  But  whosoever  speaketh  thus  against 
the  i^ly  Ohost^  it  shaU  not  be  forgiven^  neither  in  this  world  nor  in  the  world  to 
come — ^This  was  a  proverbial  expression  among  the  Jews,  for  a  thing  that  would 
never  be  done.  It  here  means  farther,  He  shall  not  escape  the  punishment  of  it, 
either  in  this  world,  or  in  the  world  to  come.  The  judgment  of  God  shall  over, 
take  him,  both  here  and  hereafter. 

33.  Either  make  the  tree  good  and  its  fruit  good  :  or  make  the  tree  corrupt  and 
its  fruit  corrupt — ^That  is,  you  must  allow,  they  are  both  good,  or  both  bad. — 
For  if  the  fruit  is  good,  so  is  the  tree ;  if  the  fruit  is  evil,  so  is  the  tree  also. 
For  the  tree  is  known  by  its  fruit-^hjs  if  he  had  said,  Te  roav  therefore  know  me 
by  my  fruits.  By  my  converting  sinners  to  God,  you  may  know  that  God  hath 
sent  me. 

34.  In  another  kind  likewise,  the  tree  is  known  by  tts/rutt— Namely,  the  heart 
^  the  conyersation. 

36.  Te  may  perhaps  think,  God  does  not  so  mneh  regaid  your  words.    Bmt  1 

*lUrkiu,98;Liikazii.lO.       f  Ifatt  vu,  16 ;  Lokt  vi,  43. 


CHAPTER  XII.  45 

which  men  shall  speak,  they  shall  give  an  account  thereof  in  the 

37  day  of  judgment.  For  by  thy  words  tibou  shalt  be  justified,  or  by 
thy  words  thou  shah  be  condemned. 

38  *  Then  certain  of  the  scribes  and  Pharisees  answered,  saying, 

39  Master,  we  would  see  a  sign  from  thee.  And  he  answering  said 
to  them,  An  evil  and  adulterous  generation  seeketh  a  sign,  and 
there  shall  be  no  sign  given  it,  but  the  sign  of  the  Prophet  JonaJi. 

40  t  For  as  Jonah  was  three  days  and  three  nights  in  the  belly  of  the 
great  fish,  so  shaQ  the  Son  of  man  be  three  days  and  three  nights 

41  in  the  heart  of  the  earth.  The  men  of  Nineveh  shall  rise  up  in 
the  judgment  with  this  generation  and  shall  condenm  it ;  for  they 
repented  at  the  preaching  of  Jonah ;  and  behold  a  greater  than 
Jonah  is  here.  -.« 

42  X  The  queen  of  the  south  shall  rise  up  in  the  judgment  with  this 
generation  and  shall  condenm  it;  for  she  came  from  the  utter- 
most parts  of  the  earth,  to  hear  the  wisdom  of  Solomon;  and 

43  behold  a  greater  than  Solomon  is  here.  ^When  the  unclean 
spirit  is  gone  out  of  a  man,  he  walketh  through  dry  i^aces,  seek- 

44  ing  rest,  and  findeth  none.  .  Then  he  saith,  I  will  return  to  my 
house  whence  I  came  out,  and  when  he  is  come,  he  findeth  it 

'         '  -  '  ■  .  ,  — . 

9ay  to  you-— That  not  iot  blaspbemous  and  profane  words  only,  bat  /or  tnery  idle 
ward  which  men  »haU  $peak-^FoT  want  of  MriousneM  or  caution ;  for  every  die. 
course  which  is  not  conducive  to  the  glory  of  God,  they  §haU  gite  aeeount  in  the 
day  of  judgment. 

37.  For  oy  thy  words  (as  well  as  thy  tempers  and  works)  thou  ehalt  then  he 
either  acquitted  or  condemned.  Your  words  as  well  as  actions  shall  be  produced 
in  evidence  for  or  against  vou,  to  prove  whether  you  was  a  true  believer  or  not. 
And  according  to  that  evidence  you  will  either  be  acquitted  or  condemned  in  tka 
great  day. 

38.  }Ve  would  gee  a  eign — Else  we  will  not  believe  this. 

39.  An  adulterous  generation-^Whoae  heart  wanders  from  God,  though  they 
pro&ss  him  to  be  their  husband.  Such  adulterers  are  all  those  who  love  the 
world,  and  all  who  seek  the  friendship  of  it.  Seeketh  a  eign—AHer  aU  they  have 
had  already,  which  were  abundantly  sufficient  to  convince  them,  had  not  their 
hearts  been  estranged  from  God,  and  consequently  averse  to  the  truth.  The  eign 
of  Jonah — Who  was  herein  a  type  of  Christ. 

40.  Three  daye  and  three  nighto — It  was  customary  with  the  eastern  nations 
to  reckon  any  part  of  a  natural  day  of  twenty.fonr  hours,  for  the  whole  dav.  Ac- 
cordingly they  used  to  say  a  thing  was  done  afler  three  or  seven  days,  if  it  wts 
done  on  the  third  or  seventh  day,  from  that  which  was  last  mentioned.  Instances 
of  this  may  be  seen,  1  Kings  zx,  29 ;  and  in  many  other  places.  And  as  the 
Hebrews  had  no  word  to  express  a  natural  day,  they  used  night  and  day,  or  day 
and  night  for  it.  So  that  to  say  a  thing  happened  after  three  day$  and  three  nighte, 
was  with  them  the  very  same,  as  to  say,  it  happened  afler  three  days,  or  on  the 
third  day.    See  Esther  iv,  16 ;  v,  1 ;  Gen.  vii,  4, 12 ;  Exod.  zziv,  18 ;  zxxiv,  28. 

42.  j^  came  from  the  uttermoet  parte  of  the  earth — ^That  part  of  Arabia  from 
which  she  came  was  the  uttermost  part  of  the  earth  that  way,  being  bounded  by 
the  sea. 

43.  But  how  dreadfhl  will  be  the  consequence  of  their  rejecting  me  7  When 
the  unclean  epirit  goeth  ott<~*Not  willingly,  but  being  compelled  by  one  that  is 
stronger  than  he.  He  tsoUreiA— Wanders  up  and  down ;  through  dry  plaee^-^ 
Barren,  dreary,  desolate ;  or  places  not  yet  watered  with  the  Gospel :  Seeking  reot, 
and  findeth  none — How  can  he,  while  he  carries  with  him  his  own  hell  7  And  is 
it  not  the  case  of  his  children  too  7   Reader,  is  it  thy  case  7 

44.  Whence  he  came  o«t— He  speaks  as  if  he  had  come  out  of  his  own  aocord : 
Seehisprtde!  He  findeth  it  omptf^^fGod^otChnalL,  of  hiMSpini:  SwepU-^-Aom 

•Matt.zvi,l;LQkeu,l6^a0l       fJonahii,!.       tlKuKfur,!.       «Lnk«xi,a4. 


46  ST.  MATTHEW. 

45  empty,  swept,  and  garnished.  Then  goeth  he  and  taketh  with  him 
seven  other  spirits  more  wicked  than  himself,  and  they  enter  in  and 
dwell  there,  and  the  last  state  of  that  man  is  worse  Uian  the  first. 
So  shall  it  be  also  to  this  wicked  generation. 

46  *  While  he  yet  talked  to  the  multitude,  behold  his  mother  and  his 

47  brethren  stood  without,  seeking  to  speak  to  him.  And  one  said 
to  him.  Behold,  thy  mother  and  thy  brethren  stand  without,  seek- 

48  ing  to  speak  to  thee.    And  he  answering,  said  to  him  that  told  him, 

49  Who  is  my  mother,  and  who  are  my  brethren  ?  And  stretching 
forth  his  hand  toward  his  disciples,  he  said.  Behold  my  mother  aiid 

50  my  brethren.  For  whosoever  shall  do  the  will  of  my  Father  who 
is  in  heaven,  the  same  is  my  brother,  and  sister,  and  mother. 

XIII.    t  The  same  day  went  Jesus  out  of  the  house,  and  sat  by  the  sea 

2  side.     And  great  multitudes  were  gathered  together  to  him,  to 
that  he  went  into  thh  vessel  and  sat,  and  the  multitude  stood  on 

3  the  shore.     And  he  spake  many  things  to  them  in  parables,  saying, 

4  Behold,  the  sower  went  forth  to  sow.    And  while  he  sowed,  some 
seeds  fell  by  the  highway  side,  and  the  birds  came  and  devoured 

love,  lowliness,  meekness,  and  all  the  fruits  of  the  Spirit :  And  garnished — ^With 
levity  and  securitj :  so  that  there  is  nothing  to  keep  him  out,  and  much  to  invito 
him  in. 

45.  8ec4n  other  emriU — ^That  is,  a  great  many ;  a  certain  number  being  pat 
for  an  uncertain :  More  u>ieked  than  himself — ^Wlience  it  appears,  that  there  an 
degrees  of  wickedness  among  the  devils  themselves :  They  enter  in  and  dtDsU^^ 
For  ever  in  him  who  is  forsaken  of  God.  So  shall  it  be  to  this  wicked  generatitn 
—Yea,  and  to  apostates  in  all  ages. 

46.  His  brethren — His  kinsmen :  they  were  the  sons  of  Mary,  the  wife  of  C^oo. 
pas,  or  Alpheus,  his  mother's  sister ;  and  came  now  seeking  to  take  him,  as  one 
beside  himself,  Mark  iii,  21. 

48.  And  he  answering^  said — Our  Lord's  knowing  why  they  came,  sofficieiitly 
justifies  his  seeming  disreg^ard  of  them. 

49,  50.  See  the  highest  severity,  and  the  highest  goodness !  Severity  to  hif 
natural,  goodness  to  his  spiritual  relations !  In  a  manner  disclaiming  the  former, 
who  opposed  the  will  of  his  heavenly  Father,  and  owning  the  latter,  who 
obeyed  it. 

XIII.  3.  He  went  itUo  the  oesse^— >Which  constantly  waited  upon  him,  whUe  ho 
was  on  the  sea  coast. 

3.  Jn  parables — ^The  word  is  here  taken  in  it«  proper  sense,  for  apt  similes  or 
comparisons.  This  way  of  speaking,  extremely  common  in  the  eastern  countriot, 
drew  and  fixed  the  attention  of  many,  and  occasioned  the  truths  delivered  to  sink 
the  deeper  into  humble  and  serious  hearers.  At  the  same  time,  by  an  awful  mix- 
tore  of  justice  and  mercy,  it  hid  them  from  the  proud  and  carelesf. 

In  this  chapter  our  Lord  delivers  seven  parables ;  directing  the  four  former  (as 
being  of  general  concern)  to  all  the  people ;  tho  three  latter  to  his  disciples. 

Behold  the  sower — ^How  exquisitely  proper  is  this  parable  to  be  an  introduction 
to  all  the  rest !  In  this  our  LK>rd  answers  a  very  obvious  and  a  very  important 
question.  The  same  sower,  Christ,  and  the  same  preachers  sent  by  him,  always 
sow  the  same  seed  :  why  has  it  not  always  the  same  effect  7  He  that  hath  ears 
to  hear,  let  him  hear ! 

4.  And  while  he  sowed,  some  seeds  fell  by  the  highway  side,  and  the  birds  earns 
and  devoured  them — It  is  observable,  that  our  Jjoid  points  out  the  grand  hinder, 
ances  of  our  bearing  fruit,  in  the  same  order  as  they  occur.  The  first  danger  is, 
that  the  birds  will  devour  the  seed.  If  it  escape  this,  there  is  then  an<ther  danger, 
namely,  lest  it  be  scorched,  and  wither  away.  It  is  long  after  this  that  the 
thorns  spring  up  and  choke  the  good  seed. 

A  vast  majori^  of  thoee  who  hear  the  word  of  God,  receive  the  seed  as  by  the 
Mgkw9y  side.    Of  thoee  who  do  not  lose  it  bj  the  birda,  y«t  many  receive  it  as 

•lUikiii,31iUkeviii,19.       f  Maik  iv,  1 ;  Laka  titit  i. 


CHAPTER  XIIL  47 

5  them.    Others  fell  upon  stony  places,  where  they  had  not  much 
earth;    and  they  sprung  up  immediately,  because  they  had  not 

6  depth  of  earth.     And  when  the  sun  was  up,  they  were  scorched ; 

7  and  because  they  had  not  root  they  withered  away.     And  some  fell 
among  thorns:    and   the   thorns   sprung    up   and    choked  them. 

8  And  others  fell  on  the  good  ground,  and  brought  forth  fruit,  some 

9  a  hundred  fold,  some  sixty^  some  thirty.     He  that  hath  ears  to 

10  hear,  let  him  hear.     And  the  disciples  came  and  said  to  him.  Why 

11  speakest  thou  to  them  in  parables  ?  He  answering,  said  unto  them. 
Because  to  you  it  is  given  to  know  the  mysteries  of  the  kingdom 

12  of  heaven ;  but  to  them  it  is  not  given.  For  *  whosoever  hath,  to 
him  shall  be  given;  and  he  shall  have  abimdance:  but  who- 
soever hath  not,  from  him  shall  be  taken  away  even  what  he  hath. 

13  Therefore  I  spake  to  them  in  parables,  because  seeing  they  see 
not,  and  hearing  they  hear   not,   neither   do  they  understand. 

14  And  in  them  is  ful&led  the  prophecy  of  Isaiah,  who  saith, 
t  Hearing,  ye  will  hear,  but  in  nowise  understand,  and  seeing 

15  ye  will  see,  but  in  nowise  perceive.  For  the  heart  of  this  people 
IS  waxed  fat,  and  their  ears  are  dull  of  hearing,  and  their  eyes  have 
they  closed :  lest  at  any  time  they  should  see  with  their  eyes,  and 
hear  with  their  ears,  and  understand  with  their  hearts,  and  should 

16  be  converted,  and  I  should  heal  them.     %  But  blessed  are  your  eyes, 

17  for  they  see,  and  your  ears  for  they  hear.  For  verily  I  say  unto 
you.  That  many  prophets  and  righteous  men  have  desired  to  see 

Ml  9§anyplac€M.  Many  of  them  who  reoeivo  it  in  a  better  sofl,  yet  loffer  the  ihonu 
to  grow  up,  and  choke  it :  bo  that  few  even  of  theee  endure  to  the  end,  and  bear 
fruit  unto  perfection  :  yet  in  all  these  cases,  it  is  not  the  will  of  Grod  that  hinders, 
bat  their  own  voluntaiy  porverseness. 

8.  Cfood  ground — Sofl,  not  like  that  by  the  highway  side ;  deep,  not  like  the 
stony  ground ;  purged,  not  full  of  thorns. 

11.  To  you,  who  have,  it  it  given  to  know  the  myeteriea  of  the  kingdom  of 
heaven — ^The  deep  things  which  flesh  and  blood  cannot  reveal,  pertaining  to  the 
inward,  present  kingdom  of  heaven.  But  to  them  who  have  not,  it  ie  not  given — 
Therefore  epeak  I  in  parablee,  that  ye  may  understand,  while  they  do  not 
understand. 

13.  Whoeoever  hath — ^That  is,  improves  what  he  hath,  uses  the  grace  given 
according  to  the  design  of  the  giver ;  to  him  ehall  be  given — More  and  more,  in 
proportion  to  that  improvement.  But  whoeoever  hath  not — Improves  it  not,  from 
him  ehdU  be  taken  even  what  he  hath — ^Here  is  the  grand  rule  of  God*8  dealing 
with  the  children  of  men :  a  rule  fixed  as  the  pillars  of  heaven.  This  is  the  key 
to  all  his  providential  dispensations;  as  will  appear  to  men  and  angels  in 
that  day. 

13.  Therefore  I  epeak  to  them  in  parablee,  beeauee  eeeing,  they  eee  not — In 
piuvaance  of  this  general  rule,  I  do  not  give  more  knowledge  to  this  people,  be- 
canse  they  use  not  that  which  they  have  already :  having  all  the  means  of  seeing, 
hearing,  and  understanding,  they  use  none  of  them :  they  do  not  effectually  see, 
or  hear,  or  understand  any  thing. 

14.  Hearing  ye  will  hear,  but  in  nowiee  underetand — That  is,  Ye  will  eurely 
hear.  All  possible  means  will  be  given  you :  yet  they  will  profit  you  nothing ; 
because  your  heart  is  sensual,  stupid,  and  insensible ;  your  spiritual  senses  are 
shat  up ;  yea,  you  have  eloeed  your  eyee  against  the  light ;  as  being  unwilling  to 
understand  the  things  of  God,  and  afraid,  not  desirous  that  he  ehould  heal  you. 

16.  But  hleeeed  are  your  eyee — For  you  both  see  and  understand.  You  know 
how  to  priie  the  light  which  is  given  you. 

*Cabv.Bnr,»;MvkiT,26;LQkeTiu,18;ziz,26.        tlsiiyivi*9;  JohBni,402 


46  ST.  MATl^HEW. 

the  things  which  ye  see,  and  have  not  seen  t?tem,  and  to  hear  the 

18  things  which  ye  hear,  and  hare  not  heard  them.     Hear  ye  there- 

19  fore  the  parable  of  the  sower.  When  any  one  heareth  the  word  of 
the  kingdom,  and  considereth  it  not,  the  wicked  one  cometh,  and 
catcheth  away  what  was  sown  in  his  heart.     This  is  he  who 

20  received  seed  by  the  highway  side.  But  he  who  received  the  seed 
in  stony  places^  is  he  that  heareth  the  word  and  immediately 

21  receiveth  it  with  joy.  Yet  he  hath  not  root  in  himself,  and  so 
endureth  but  for  a  while :  for  when  tribulation  or  persecution  ariseth 

22  because  of  the  word,  straightway  he  is  offended.  He  that  received 
the  seed  among  the  thorns,  is  he  that  heareth  the  word ;  and  the 
care  of  this  world  and  the  deceitfulness  of  riches  choke  the  word, 

23  and  it  becometh  unfruitful.     But  he  that  receiveth  seed  on  the  good 
^    ground,  is  he  that  heareth  the  word  and  considereth  it :  who  also 

beareth  fruit  and  bringeth  forth,  some  a  hundred  fold^  some  sixty, 
some  thirty. 

24  He  proposed  to  them  another  parable,  saying.  The  kingdom  of 

25  heaven  is  like  a  man  sowing  good  seed  in  his  field.  But  while 
men  slept,  his  enemy  came  and  sowed  darnel  amidst  the  wheat, 

19.  When  any  one  heareth  the  wordt  and  eoneidereth  it  not — ^The  first  and  most 

Sneral  cause  of  imfruitfulness.     T*he  toieked  one  eometh — Either  inwardly ;  filling: 
»  mind  with  thoughts  of  other  things ;  or  by  his  agent.     Such  are  all  they  that 
introduce  other  sublets,  when  men  should  be  considering  what  they  have  heard. 

20.  The  seed  sown  on  etony  placee,  therefore  eprang  up  soon,  becauae  it  did  not 
sink  deep,  ver.  5.  He  receiveth  it  with  joy — Perhaps  with  transport,  with  ecstacy : 
•truck  with  the  beauty  of  truth,  and  dirawn  by  the  preventing  grace  of  God. 

.  31.  Yet  hath  he  not  root  in  himeelf — No  deep  work  of  grace :  no  change  in  the 
ground  of  his  heart.  Nay,  he  has  no  deep  conviction ;  and  without  this,  good 
desires  soon  wither  away.  He  ie  offended-— He  finds  a  thousand  plausible  pre. 
tences  for  leaving  so  narrow  and  rugged  a  way. 

22.  He  that  received  the  seed  among  the  thorns^  is  he  that  heareth  the  word  and 
eontidereth  it — In  spite  of  Satan  and  his  agents :  yea,  hath  root  in  himself ^  is 
deeply  convinced,  and  in  a  great  measure  inwardly  changed ;  so  that  he  will  not 
draw  back,  even  when  tribiuation  or  persecution  ariseth.  And  yet  even  in  him, 
together  with  the  good  seed,  the  thorns  spring  up,  ver.  7,  (perhaps  unperceived 
at  first)  till  they  gradually  choke  it,  destroy  all  its  li&  and  power,  and  it  becometh 
unfruitful. 

Cares  are  thorns  to  the  poor :  wealth  to  the  rich ;  the  desire  of  other  things  to 
all.  Tlie  deceitfulness  of  riches — Deceitful  indeed  !  for  they  smile,  and  betray : 
kiss,  and  smite  into  hell.  They  put  out  the  eyes,  harden  the  heart,  steal  away 
all  the  life  of  God ;  fill  the  soul  with  pride,  anger,  love  of  the  world ;  make  men 
enemies  to  the  whole  cross  of  Christ '.  And  all  the  while  are  eagerly  desired,  and 
vehemently  pursued,  even  by  those  who  believe  there  is  a  God ! 

513.  Some  a  hundred  fold,  some  sixty,  some  thirty — ^That  is,  in  various  propor- 
tions ;  some  abundantly  more  than  others. 

24.  He  proposed  another  parable — in  which  he  farther  explains  the  case  ol 
nnfiruitful  hearers.  The  kingdom  of  heaven  (as  has  been  observed  before)  some, 
times  signifies  eternal  glory :  sometimes  the  way  to  it,  inward  religion ;  some, 
^imes,  as  here,  the  Gospel  dispensation :  the  phrase  is  likewise  used  for  a  person 
or  thing  relating  to  any  one  of  those  :  so  in  this  place  it  means,  Christ  preaching 
the  Gospel,  who  is  like  a  man  sowing  good  seed— -The  expression,  is  like,  both 
here  and  in  several  other  places,  only  means,  that  the  thing  spoken  of  may  be 
illustrated  b^  the  following  similitude.  Who  sowed  good  seed  in  his  field — God 
sowed  nothing  but  good  in  his  whole  creation.  Christ  sowed  only  the  good  sood 
of  truth  in  his  Church. 

85.  But  whSe  men  skpt—Thny  ought  to  have  watched:  the  Lord  of  the  field 
■iMpeth  aot.    Ait  mmmy  mmm  smd  mm§i  imwA    Thii  is  veiy  like  wheal,  and 


CHAPTER  XIII.  49 

26  «nd  went  away.    And  when  the  blade  was  sprung  up  and  brought 

27  forth  fruit,  then  appeared  the  darnel  also.  So  the  servants  of  the 
householder  came  to  him,  and  said,  Sir,  didst  not  thou  sow  good 
seed  in  thy  field  ?   Whence  then  hath  it  darnel  ?   He  said  to  them, 

28  An  enemy  hath  done  this.     The  senrants  said  to  him.  Wilt  thou 

29  then,  that  we  go  and  gather  them  up  ?  But  he  said.  No :  lest  gather^ 

30  ing  up  the  darnel,  ye  root  up  the  wheat  with  them.  Suffer  both 
to  grow  together  till  the  harvest ;  and  at  the  time  of  the  harvest  I 
will  say  to  the  reapers,  Gather  ye  together  first  the  darnel,  and 
bind  it  in  bundles  to  bum  it,  but  gather  the  wheat  into  my  bam. 

31  He  proposed  to  them  another  parable,  saying,  *  The  kingdom  of 
heaven  is  like  a  grain  of  mustard  seed,  which  a  man  took  and  sowed 

32  in  his  field :  W^hich  indeed  is  the  least  of  all  seeds :  but  when  it  is 
grown  up,  it  is  the  greatest  of  herbs,  and  becometh  a  tree,  so  that 
the  birds  of  the  air  come  and  lodge  in  the  branches  of  it. 

33  He  spake  another  parable  to  them :  t  The  kingdom  of  heaven  is 
like  leaven,  which  a  woman  taking,  covered  up  in  three  measures 
meal,  till  the  whole  was  leavened. 

34  All  these  things  spake  Jesus  to  the  multitude  in  parables,  and 

35  without  a  parable  spake  he  not  unto  them  :  Whereby  was  fulfilled 
what  was  spoken  by  the  prophet,  saying,  1 1  will  open  my  mouth 


commonly  grows  amooff  wheat  rather  than  among  other  grain :   but  tare§  or 
vetches  are  of  the  pulse  Kind,  and  bear  no  resemblance  to  wheat. 

26.  When  the  bUde  was  tprung  up,  then  appeared  the  darnel — It  was  not  dis. 
cemed  befoDB :  it  seldom  appears,  as  soon  as  the  good  seed  is  sown  :  all  at  first 
appears  to  be  peace,  and  love,  an4  joy. 

27.  Didst  not  thou  sow  good  aeed  in  thy  field  ?  Whence  then  hath  it  darnel  ?~^ 
Net  from  the  parent  of  good.    Even  the  heathen  could  say, 

**  No  evil  can  (rom  thee  proceed : 
Tis  only  suffered,  not  decreed : 
As  darlwess  is  not  from  the  sun, 
Nor  mount  the  shades,  till  he  is  gone." 

28.  He  §did,  An  enemy  hath  done  thio—~A  plain  answer  to  the  great  question 
concerning  the  origin  of  evil.  God  made  men  (as  he  did  angels)  intelligent 
creatures,  and  consequently  free  either  to  choose  good  or  evil :  but  he  implanted 
no  evil  in  the  human  soul :  An  enemy  (with  m^n's  concurrence)  hath  done  thig.  . 

Darnel,  in  the  Church,  is  properly  outside  Christians,  such  as  have  the  form  of 
godliness,  without  the  power.  Open  sinners,  such  as  have  neither  the  form  nor 
the  power,  are  not  so  properly  darnel,  as  thistles  and  brambleit :  these  ought  to 
be  rooted  up  without  delay,  and  not  suffered  in  the  Christian  community.  Whereas 
should  fallible  men  attempt  to  gather  up  the  datnel,  they  would  oflen  root  up  the 
wheat  with  them. 

31.  He  proposed  to  them  another  parable — ^The  former  parables  relate  chiefly  to 
unfruitful  hearers ;  these  that  follow,  to  those  who  bear  good  fruit.  The  king, 
dom  of  heaven — Both  the  Gospel  dispensation,  and  the  inward  kingdom. 

32.  The  least — That  is,  one  of  the  least :  a  way  of  speaking  extremely  com. 
mon  among  the  Jews.  It  becometh  a  tree — In  those  countries  it  grows  exceed, 
injr  largo  and  high.  So  will  the  Christian  doctrine  spread  in  the  world,  and  tht 
lire  of  Christ  in  the  soul. 

33.  Three  measures — ^This  was  the  quantity  which  they  usually  baked  at  oaoe : 
till  the  whole  was  leavened — ^Thus  wHl  the  Gospel  leaven  the  world  and  gn^cs  the 
Christian. 

34.  Without  a  parable  tpaka  he  mot  umto  (Ami-— That  is,  not  at  that  tims ;  al 
•Iher  times  be  dio. 

•lUdLiv,aO;LalMStti,  18.       tlalwaiii,»i       tIMmiBcviii,«. 

4 


50  ST.  MATTHEW. 

in  parables ;  I  will  utter  things  hid  from  the  foundation  of  the 
world. 

36  Then  Je&as  having  sent  the  multitude  away,  went  into  the 
house :  and  his  disciples  came  to  him,  saying,  Declare  to  us  the 

37  parable  of  the  darnel  of  the  field.     He  answering  said  to  them,  He 

38  that  soweth  the  good  seed  is  the  Son  of  man.  The  field  is  the 
world;  the  good  seed  are  the  children  of  the  kingdom,  but  the 

39  darnel  are  the  children  of  the  wicked  one.  The  enemy  that 
sowed  them  is  the  devil :  the  harvest  is  the  end  of  the  world ;  the 

40  reapers  are  the  angels.     As  therefore  the  darnel  is  gathered  and 

41  burnt  with  ^te,  so  shall  it  be  at  the  end  of  the  world.  The  Son 
of  man  shall  send  forth  his  angels,  and  they  shall  gather  out  of 
his  kingdom  all  things  that  offend,  and  them  that  do   iniquity; 

42  And  shall  cast  them  into  the  furnace  of  fire :  there  shall  be  the 

43  wailing  and  the  gnashing  of  teeth.  Then  shall  the  righteous  shine 
forth  as  the  sun  in  the  kingdom  of  their  Father.  He  Qiat  hath  ears 
to  hear,  let  him  hear. 

44  Again,  the  kingdom  of  heaven  is  like  treasure  hid  in  a  field, 
which  a  man  having  found  hideth,  and  for  joy  thereof  goeth  and 
selleth  all  that  he  hath,  and  buyeth  that  field. 

45  Again,  the  kingdom  of  heaven  is  like  a  merchant  seeking  goodly 

46  pearls :  Who  having  found  one  pearl  of  great  value,  went  and  sold 
all  that  he  had,  and  bought  it. 

47  Again,  the  kingdom  of  heaven  is  like  a  net  cast  into  the  sea,  and 

48  gathering  fishes  of  every  kind :  Which  when  it  was  fuU,  they  drew 
to  the  shore,  and  sitting  down,  gathered  the  good  into  vessels,  but 

49  cast  the  bad  away.  So  shall  it  be  at  tbe  end  of  the  world.  The 
angels  shall   come  forth  and  sever  the  wicked  from  among  the 

50  just ;  And  shall  cast  them  into  the  furnace  of  fire  :  there  shall  be 

51  the  wailing  and  the  gnashing  of  teeth.     Jesus  saith  to  them.  Have 

52  ye  understood  all  these  things?  They  say  to  him.  Yea,  Lord. 
Then  saith  he  to  them,  Therefore  every  scribe  instructed  unto  the 

38.  Tke  good  seed  are  the  children  of  the  kingdom^^Th^i  is,  the  children  of  God, 
the  righteous. 

41.  They  ohall  gather  all  things  that  offend — Whatever  had  hindered  or 
grieved  tlie  children  of  God;  whatovor  thin^  or  persons  had  hindered  the 
good  seed  which  Christ  had  sown  from  taking  root  or  hearing  fiuit.  The 
Greek  word  is,  All  oeandals. 

44.  The  three  following  parables  are  proposed,  not  to  the  multitade,  hut 
peeuliarlj  to  the  apostles:  the  two  former  of  them  relate  to  those  who 
receive  the  Gospel ;  the  third,  both  to  those  who  rooeive,  and  those  who 
preach  it.  The  kingdom  of  heaven  ie  like  treawre  hid  in  a  field— The  king, 
dom  of  God  within  us  is  a  treasure  indeed,  but  a  treasure  hid  from  the 
world,  and  from  the  most  wise  and  prudent  in  it.  He  that  finds  this  tree- 
sure,  (perhaps  when  he  thought  it  &r  Kom  him,)  hides  it  deep  in  his  heart,  and 
gives  iip|dl  other  happiness  tor  it. 

45.  The  kingdom  of  heaten — ^That  is,  one  who  earnestly  seeks  for  it:  in 
the  47th  verse  it  means,  the  Grospel  preached,  which  is  like  a  net  gatherinr 
of  every  kind :  just  so  the  Gospel,  wherever  it  is  preached,  gathers  at  first  both 
good  and  bad,  who  are  for  a  season  full  of  approbation  and  warm  with  good 
desires.  But  Christian  discipline,  and  strong,  close  exhortation,  begin  that 
separation  in  this  world,  which  shall  be  accomplished  by  the  angels  of  God  m 
the  worid  to  come. 

53.  Every  weribe  instructed  unto  the  kmgdam  of  heavenr—TlaX  is,  every  duly 
fcvpsfed  piwoher  of  the  Gospel  has  a  trwuraio  of  Divine  knowledge,  oat  of 


CHAPTER  XIV,  51 

kingdom  of  heaven,  is  like  a  householder,  who  bringeth  out  of  his 
treasure  things  new  and  old. 

53  And  when  Jesus  had  finished  these   parables,   he   departed 

54  thence :  *  And  coming  into  his  own  country,  he  taught  them  in 
their  83magogue,  so  that  they  were  astonished,  and  said,  Whence 

55  hath  HE  this  wisdom  and  these  mighty  works 7  Is  hot  this  the 
carpenter's  son  ?  Is  not  his  mother  called  Mary  ?  And  his  bre- 
thren James  and  Joses  and  Simon  and  Jude  ?    And  his  sisters,  are 

56  they  not  all  with  us  ?  Whence  then  hath  HE  all  these  things  ?   fAnd 

57  they  were  ofiendod  at  him.  But  Jesus  said  to  them,  A  prophet  is 
not  without  honour  save  in  his  own  country,  and  in  his  own  house. 

58  And  he  wrought  not  many  mighty  works  there,  because  of  their 
unbelief. 

XIV.     i  At  that  time  Herod  the  tetrarch  heard  of  the  fame  of  Jesus, 

2  And  said  to  his  servants.  This  is  John  the  Baptist :  he  is  risen 
from  the  dead,  and  therefore  these  mighty  powers  exert  themselves 

3  in  him.     ^  For  Herod  having  apprehended  John,  had  bound  and 
put  him  in  prison,  for  Herodias's  sake,  his  brother  Philip's  wife. 

4  For  John  had  said  to  him.  It  is  not  lawful  for  thee  to  have  her. 

5  And  when  he  would  have  put  him  to  death,  he  feared  the  multitude, 

6  because  they  accounted  him  a  prophet.     But  when  Herod's  birth- 
day was  kept,  the  daughter  of  Herodias  danced  before  them,  and 

^which  he  is  able  to  brintt  forth  all  iorts  of  initructions.  The  word  treaattre 
•ignifies  anj  collection  of  things  whataoever,  and  the  places  where  such  coUec- 
tions  are  kept. 

53.  He  departed  thence — He  oroaaed  the  lake  from  Capernaum:  and  came 
once  more  into  hia  own  country — Naxaretk :  but  with  no  better  luoceaa  than  he 
had  had  there  before. 

54.  Whence  hath  HE — Manj  texts  are  not  understood,  for  want  of  knowing 
the  proper  emphasis ;  and  others  are  utterly  misunderstood,  by  placing  the  em- 
phasis  wrong.  To  prevent  this  in  some  measure,  the  emphatical  words  are  herd 
printed  in  capital  letters. 

55.  The  earpenter*§  tan — The  Greek  word  means,  one  that  works  either  in 
wood,  iron,  or  stone.  His  brethren — Our  kinsmen.  Thej  were  the  sons  of  Mary« 
sister  to  the  virgin,  and  wife  of  Cloophas  or  Alpheus.  James — Styled  by  St. 
Paul  also,  the  Lortfa  brother ^  Gal.  i,  19.    Simon — Snmamed  the  Canaanite. 

57.  They  were  offended  at  Atm-— They  looked  on  him  as  a  mean,  ignoble  man, 
not  worthy  to  be  regarded.    • 

58  He  wrought  not  many  mighty  works,  because  of  their  ufibelief-^And  the 
reason  why  many  mighty  works  are  not  wrought  now,  is  not,  that  the  fiiith  is 
not  every  where  planted ;  but,  that  unbelief  every  where  prevails. 

XIV.  1.  At  that  time — ^When  our  Lord  had  spent  about  a  year  in  his  public 
ministnr.     Tetrarch — King  of  a  fourth  part  of  hu  father's  dominions. 

fi.  He  is  risen  from  the  dead — Herod  was  a  Sadducee :  and  the  Sadducees 
denied  the  resurrection  of  the  dead.  But  Saddnceeism  staggers  when  conscience 
awakes. 

3.  His  brother  Philips s  wife — ^Who  was  still  alive. 

4.  It  is  not  lawful  Jor  thee  to  huoe  her — It  was  not  lawful  indeed  for  either  of 
them  to  have  her.  For  her  father  Aristobulus  was  their  own  brother.  John's 
words  were  rough,  like  his  raiment.  He  would  not  break  the  force  of  truth  by 
using  sofl  words,  even  to  a  king. 

5.  He  would  have  put  him  to  death — ^In  his  fit  of  passion ;  but  he  was  then 
resirained  by  fear  of  the  multitude ;  and  afterward  by  the  reverence  he  bore  him 

6.  The  daughter  of  Herodiao^^Afiorwnrd  infkmous  for  a  life  suitable  to  this 
beginning. 

•Maikvi,!;  Liiksiv,16,a3.       tJohniv,44;  Lnksix,7.       ||Ciikvi*li. 

17. 


ta  ST.  MATTHEW. 

7  pleased  Herod.    Whereupon  he  promised  with  an  oath,  to  give 

8  her  whatever  she  should  ask.    And  she,  being  before  instructed  by 
her  mother,  said,  Give  me  here  John  the  Baptist's  head  in  a 

9  chsurger.     And  the  king  was  sorry ;  yet  for  the  oath's  sake,  and 
them  who  sat  with  him  at  table,  he  conmianded  it  to  be  given  her. 

10,  11.  And  he  sent  and  beheaded  John  in  the  prison.  And  his  head 
was  brought  in  a  charger,  and  given  to  the  damsel,  and  she  carried 

12  it  to  her  mother.    And  his  disciples  came  and  took  up  the  body, 

13  and  buried  it,  and  went  and  told  Jesus.  *And  Jesus  hearing  tt, 
withdrew  thence  by  ship  into  a  desert  place  apart:  but  when 
the  people  heard  thereof^  they  followed  him  by  land  out  of 
the  cities. 

14  And  coming  forth  he  saw  a  great  multitude,  and  was  moved 

15  with  tender  compassion  for  them,  arid  healed  their  sick,  f  And  in 
the  evening  his  disciples  came  to,  him,  saying.  This  is  a  desert 
place,  and  the  time  is  now  past :  send  the  multitude  away,  that 

16  going  into  the  villages,  they  may  buy  themselves  victuals.     But 

17  Jesus  said  to  them.  They  need  not  go:  give  ye  them  to  eat.    They 

18  say  to  him.  We  have  here  but  five  loaves  and  two  fishes.     He 

19  said.  Bring  them  hither  to  me.  And  he  commanded  the  multitude 
to  sit  down  on  the  grass ;  and  taking  the  five  loaves  and  the  two 
fishes,  looking  up  to  heaven  he  blessed  and  brake,  and  gave  the 

20  loaves  to  his  disciples,  and  the  disciples  to  the  multitude.  And 
they  all  ate  and  were  satisfied :  and  they  took  up  of  the  fragments 

21  that  remained  twelve  baskets  full.     And  they  that  had  eaten  were 

22  about  five  thousand,  beside  women  and  children.  |  And  he  con- 
strained his  disciples  to  go  straightway  into  the  vessel,  and  go 

23  before  him  to  the  other  side  till  he  sent  the  multitude  away.  And 
having  sent  the  multitude  away,  he  went  up  into  a  mountain  apart 

24  to  pray.  And  in  the  evening  he  was  there  alone ;  but  the  vessel 
was  now  in  the  midst  of  the  sea,  tossed  by  the  waves ;  for  the 

8.  Being  before  instructed  by  her  mother — Both  as  to  the  matter  and  maoDer  of 
her  petition :  She  said.  Give  me  here — Fearing  if  he  had  time  to  coniider,  he 
would  not  do  it :  John  the  BaptieVa  head  in  a  charger — ^A  large  dish  or  bowl. 

9.  And  the  king  was  wrry — Knowing  that  John  was  a  good  man.  Yet  for  the 
oath^a  aake — So  he  murdered  an  innocent  man  from  mere  tenderness  of 
conscience. 

10.  And  he  tent  and  beheaded  John  in  the  prison,  and  his  head  u>as  given  !• 
the  damsel — How  mysterious  is  the  providence,  which  left  the  life  of  so  holy  « 
roan  in  such  infamous  hands !  which  permitted  it  to  be  sacrificed  to  the  malice 
of  an  abandoned  harlot,  the  potulancy  of  a  vain  girl,  and  the  rashness  of  a  fool- 
ish, perhaps  drunken  prince,  who  made  a  prophet's  head  the  reward  of  a  dance ! 
But  we  are  sure  the  Almighty  will  repay  his  servants  in  another  world  for  what- 
ever they  sufier  in  this. 

13.  Jesus  withdrew  into  a  desert  place — 1.  To  avoid  Herod:  3.  Because  of 
the  multitude  pressing  upon  him,  Mark  vi,  32 :  and  3.  To  talk  with  his  dis. 
ciples,  newly  returned  from  their  progress,  Luke  iz,  10 :  apart^-Fram  all  but 
his  disciples. 

15.  The  time  is  now  past — The  usual  meal  time. 

92.  He  constrained  his  disciples — Who  were  unwilling  to  leave  him. 

24.  In  the  evening — Learned  men  say  the  Jews  reckoned  two  evenings ;  the 
first  beginning  at  three  in  the  afternoon,  the  second,  at  sunset.  If  so,  the  latter 
is  meant  here. 

*  lUikvi»«i»Mi  Luke  ix,  10;  John  vi,L    tMaikTi,35;  Loksiz,  12;  Johavi,  15. 

tM«kfi,45;M»n,15. 


CHAPTER  XV  53 

25  wind  was  contrary.    Iq  the  fourth  watch  of  the  night  he  went  to 

26  them,  walking  on  the  sea.  And  the  disciples  seeing  him  walking 
on  the  sea,  were  affrighted,  saying,  It  is  an  apparition :  and  they 

27  cried  out  for  fear.     But  Jesus  immediately  spake  to  them,  saying, 

28  Take  courage :  it  is  I :  be  not  afraid.    And  Peter  answering,  said, 

29  Lord,  if  it  be  thou,  bid  me  come  to  thee  on  the  waters.  And  he 
said.  Come.    And  Peter  going  down  from  the  vessel,  walked  on 

30  ^  waters,  to  go  to  Jesus.     But  seeing  the  wind  boisterous,  he 

31  was  afraid ;  and  beginning  to  sink,  he  cried,  Lord,  save  me.  And 
immediately  Jesus  reaching  forth  his  hand,  caught  him,  and  saith 

32  to  him,  O  thou  of  little  faith,  wherefore  didst  thou  doubt?     And 

33  when  they  w^re  come  into  the  vessel,  the  wind  ceased.  Then  they 
that  were  in  the  vessel  came  and  worshipped  him,  saying,  Of  a  truth 
thou  art  the  Son  of  God. 

34  And  having  crossed  over,  they  came  into  the  land  of  Gennesaret. 

35  *And  when  the  men  of  that  place  had  knowledge  of  him,  they 
sent  out  into  the  country  round  about,  and  brought  to  him  all  that 

36  were  diseased ;  And  besought  him  that  they  might  touch  but  the 
hem  of  his  garment :  and  as  many  as  touched  were  made  perfectly 
whole. 

XV.    tThen  came  to   Jesus  scribes  and  Pharisees  who  were   at 

2  Jerusalem,  saying,  Why  do  thy  disciples  transgress  the  tradition 
of  the  elders  ?  for  they  wash  not  their  hands  when  they  eat  bread. 

3  But  he  answering  said.  Why  do  ye  also  transgress  the  command- 

4  ment  of  Grod  through  your  tradition  ?   For  God  said,  |  Honour  thy 
father  and  mother :  and  he  that  revileth  father  or  mother,  let  him 

5  die  the  death.     But  ye  say.  Whosoever  shall  say  to  his  father  or 
mother.  It  is  vl  gift,  by  whatsoever  thou  mightest  have  been  pro- 

6  fited  by  me :    He   shall  in  nowise    honour  his    father  or  hi.s 
mother.     Thus  have  ye  made  void  the  command  of  God  through 

7  your  tradition.     Ye  hypocrites,  well  did  Isaiah  prophesy  of  you, 

8  saying,  ^  This  people  draweth  nigh  to  me  with  their  lips ;  but 

25.  7^e  fourth  watch — The  Jewi  (as  well  as  the  Romans)  usaally  divided  the 
night  into  foar  watches,  of  three  hours  each.  The  first  watch  began  at  six,  the 
Mcond  at  nine,  the  third  at  twelve,  the  fourth  at  three  in  the  momuig.  If  it  be 
thou — ^It  is  the  same  as,  Since  it  is  thou.  The  particle  if  frequently  bears  this 
meaning,  both  in  ours  and  in  all  languages.  So  it  means,  John  ziii,  14  and  17. 
St.  Peter  was  in  no  doubt,  or  he  would  not  have  quitted  the  ship. 

30.  He  was  afraid — ^Though  he  had  been  used  to  the  sea,  and  was  a  skilful 
swimmer.  But  so  it  frequently  is.  When  grace  begins  to  act,  the  natural  ecu. 
rage  and  strength  are  withdrawn. 

33.  Thou  art  the  Son  cf  God — They  mean,  the  Messiah. 
nXV.  2.  The  eldere — ^The  chief  doctors  or  teachers  among  the  Jews. 

3.  They  wash  not  their  hands  when  they  eat  bread — Food  in  general  is  termed 
bread  in  Hebrew ;  so  that  to  eat  bread  is  the  same  as  to  make  a  meal. 

4.  Honour  thy  father  and  mother — Which  implies  all  such  relief  as  they  stand 
in  need  of. 

5.  It  is  a  gift  by  whatsoever  thou  mightest  have  been  profited  by  me — ^That  is, 
I  have  given,  or  at  least,  purpose  to  give  to  the  treasury  of  the  temple,  what  you 
might  otherwise  have  had  from  me. 

7.  Well  did  Isaiah  prophesy  of  you^  saying — That  is,  the  description  which 
Isaiah  gave  of  your  fathers,  is  exactly  applicable  to  you.  The  woras  therefore 
which  were  a  description  of  them,  are  a  prophecy  with  regard  to  you. 

*Maikvi,45        fMarkvii,!.       t  Ezod.  xx,  12 ;  zzi,  17.       f  Isaiah  xxix,  11. 


M  ST.  MATTHEW. 

9  their  heart  is  far  from  me.    But  in  vain  dfi  they  worship  me 

10  teaching  for  doctrines  the  commandments  of  men.    And  calling 
the  multitude  unto  him,  he  said  to  them,  Hear  and  understand. 

11  Not  that  which  goeth  into  the  mouth  defileth  the  man,  but  what 

12  cometh  out  of  the  mouth,  this  defileth  the  man.  Then  came  his 
disciples   and   said  to  him,  Knowest  thou  that  the  Pharisees, 

13  hearing  this  saying,  were  offended?  He  answered  and  said,  Every 
plant  which  my  heavenly  Father  hath  not  planted  shall  be  rooted 

14  up.     *  Let  them  alone ;  they  are  blind  leaders  of  the  blind :  but 

15  if  the  blind  lead  the  blind,  both  will  fall  into  a  ditch.     Then 

16  answered  Peter  and  said  to  him.  Declare  to  us  this  parable.    And 

17  Jesus  said,  Are  ye  also  yet  without  understanding?  Do  ye  not 
yet  understand,  that  whatever  entereth  into  the  mouth,  goeth  into 

18  the  belly,  and  is  cast  out  into  the  vault  ?  But  the  things  which  pro- 
ceed out  of  the  mouth  come  out  of  the  heart,  and  they  defile  the 

19  man.     For  out  of  the  heart  proceed  evil  thoughts,  murders,  adul- 

20  teries,  fornications,  thefts,  false  witness,  railings.  These  are  the 
things  which  defile  a  man  ;  but  to  eat  with  unwashen  hands  defileth 
not  a  man. 

21  t  And  Jesus  going  thence,  retired  to  the  coast  of  Tyre  and  Si- 

22  don.  And  behold,  a  woman  of  Canaan,  coming  out  of  those  coasts, 
cried  to  him,  saying,  Have  mercy  on  me,  O  Lord,  thou  Son  of 

23  David :  my  daughter  is  grievously  vexed  with  a  devil.  But  he 
answered  her  not  a  word.    And  his  disciples  came  and  besought 

24  him,  saying,  Send  her  away,  for  she  crieth  afler  us.  But  he  an- 
swering said,  1  am  not  sent  but  to  the  lost  sheep  of  the  house  of 

25  Israel.     Then  she  came  and  worshipped  him,  saying,  Lord,  help 

26  me.     But  he  answering  said,  It  is  not  good  to  take  Uie  children's 

27  bread  and  cast  it  to  the  dogs.  And  she  said,  True,  Lord:  yet 
the  dogs  eat  of  the  crumbs  which  fall  from  their  master's  table. 

28  And  Jesus  answering  said  to  her,  O  woman,  great  is  thy  faith :  be 
it  unto  thee  as  thou  wilt.  And  her  daughter  was  healed  from  that 
hour. 

8.  Their  heart  it  far  from  me — And  without  this  all  outward  worship  is  mere 
mockery  of  God. 

9.  Teaching  the  eommandmente  of  men — Ab  equal  with,  nay,  superior  to,  those 
uf  God.    What  can  be  a  more  heinous  sin  ?  • 

13.  Every  plant — ^That  is,  every  doctrine. 

14.  Let  them  alone — If  they  are  indeed  blind  leadere  of  the  blind;  let  them  alone  : 
concern  not  yourselves  about  them :  a  plain  direction  how  to  behave  with  regard 
to  all  such. 

17.  Are  ye  aleo  yet  without  underetanding — ^How  fair  and  candid  are  the  sacred 
historians  7  Never  concealing  or  excusing  their  own  blemishes. 

19.  First  evil  thought* — then  murdero — and  the  rest.  Railing* — ^The  Greek 
word  includes  all  reviling,  backbiting,  and  evil  speaking. 

22.  A  woman  of  Canaan — Canaan  was  also  called  Syrophenioia,  as  lying  be. 
tween  Svria  properly  so  called,  and  Phenicia,  by  the  sea  side.  Cried  to  htm — 
From  afar,  Thou  Son  of  David — So  she  had  some  knowledge  of  the  promised 
Messiah. 

23.  He  answered  her  not  a  word — ^Ho  sometimes  tries  our  faith  in  like  manner. 
94.  /  am  not  sent — ^Not  primarily ;  not  yet. 

25.  Then  came  «Ae— Into  the  house  where  he  now  was. 

38.  Thy  faitkr^Tby  reliance  on  the  power  and  goodneat  of  God. 

«LakeYi,30.       tHaikTii,24. 


CHAPTER  XVI.  M 

39      *  And  Jesus  passing  thence,  came  nigfa  the  sea  of  Galilee ;  and 

30  going  up  into  a  mountain,  he  sat  down  there.  And  great  multi- 
tudes came  to  him,  having  with  them  the  lame,  blind,  dumb,  dis* 
abled,  and  many  others ;  and  cast  them  at  the  feet  of  Jesus,  and 

31  he  healed  them :  So  that  the  multitudes  wondered,  seeing  the 
dumb  to  speak,  the  disabled  whole,  the  lame  to  walk,  and  the  blind 

32  to  see :  and  they  glorified  the  God  of  Israel,  f  Then  Jesus  calling 
his  disciples  to  him  said,  I  have  tender  compassion  on  the  multi- 
tude, because  they  continue  with  me  now  three  days,  and  have 
nothing  to  eat :  and  I  am  not  willing  to  send  them  away  fasting, 

33  lest  they  faint  in  the  way.  And  his  disciples  said  to  him.  Whence 
should  we  have  so  many  loaves  in  the  wilderness,  as  to  satisfy  so 

34  great  a  multitude  ?   And  Jesus  saith  to  them.  How  many  loaves 

35  have  you  ?   They  said.  Seven,  and  a  few  small  fishes.     And  he 

36  commanded  the  multitude  to  sit  down  on  the  ground.  And  taking 
the  seven  loaves  and  the  fishes,  he  gave  thanks  and  brake  them 

37  and  gave  to  his  disciples,  and  the  disciples  to  the  multitude.  And 
they  all  ate  and  were  satisfied,  and  they  took  up  of  the  fragments 

38  that  remained  seven  baskets  full.  And  they  that  had  eaten  were 
four  thousand  men,  beside  women  and  children. 

39  And  having  sent  away  the  multitude,  he  took  ship  again,  and 
came  into  the  coasts  of  Magdala. 

XVI.    X  Then  the  Pharisees  ami  Sadducees  came  to  him  and  tempt- 

2  ing,  desired  him  to  show  them  a  sign  from  heaven.  ^  He  answer- 
ing said  to  them.  In  the  evening  ye  say,  It  will  ht  fair  weather ; 

3  for  the  sky  is  red :  And  in  the  morning,  It  mU  be  foul  weather  to- 
day ;  for  the  sky  is  red  and  lowering.  O  ye  hypocrites,  ye  know 
to  discern  the  face  of  the  sky ;  can  ye  not  discern  the  signs  of  the 

4  times  ?  A  wicked  and  adulterous  generation  seeketh  aAer  a  sign ; 
but  there  shall  no  sign  be  given  to  it,  but  the  sign  of  the  Pro^iet 
Jonah.     And  he  left  them  and  departed. 

5  B  And  when  his  disciples  were  come  on  the  other  side,  they  had 

6  forgotten  to  take  bread.     **  And  Jesus  said  to  them.  Take  heed,  and 

29.  The  0ea  of  Oalilee — ^The  Jewf  gave  the  name  of  leos  to  all  laree  laket^— 
This  waa  a  hundred  furlonn  long,  and  forty  broad.  It  was  called  alto,  the  eea 
of  Tiberiae,  It  lay  on  the  borden  of  Galilee,  and  the  city  of  Tiberiaa  stood  on 
its  western  shore.  It  was  likewise'styled  the  lake  of  Oenneeareth :  perhape  a 
cormption  of  Cinnereth,  the  name  by  which  it  was  anciently  called,  Nombere 
xzxir,  11. 

33.  They  continue  with  me  now  three  day9 — ^It  waa  now  the  third  day  aince 
they  came. 

36.  He  gave  thanks,  or  bleeaed  the  food — ^That  is,  he  praised  God  for  it,  and 
praved  for  a  blessing  upon  it. 

A VI.  1.  A  eignjrom  heaven — Such  they  imagined  Satan  could  not  counterfeit. 

3.  The  eigne  of  the  timee — ^The  signs  whith  evidently  show,  that  this  is  the 
time  of  the  Messiah. 

4.  A  wicked  and  adulteroue  generation — ^Te  would  seek  no  farther  sign,  did  not 
your  wickedness,  your  love  of^the  world,  which  is  spiritual  adultery,  blind  your 
understanding. 

6.  Beware  of  the  leaven  of  the  Pharieeee — ^That  is,  of  their  false  doctrine :  this 
is  elegantly  so  called ;  for  it  spreads  in  the  soul,  or  the  Church,  as  leavon  does 
in  meal. 

*  Mark  Tii,  31.        f  Mark  riii,  1.       t  Mark  riii.  11 ;  Matt,  zii,  38.       6Luke  Jdi,  5C 

i)Maikviii,U.       **Liikeiii,l. 


96  ST.  MATTHEW. 

7  beware  of  the  leaven  of  the  Pharisees  and  Sadducees.    And  they 
reasoned  among  themselves,  sayingi  We  have  taken  no  bread.' 

8  Jesus  knowing  t^  said  to  them,  O  ye  of  little  faith,  why  reason  yo 

9  among  yourselves,  because  ye  have  taken  no  bread  ?   Do  ye  not 
understand  nor  remember  the  five  loaves  of  the  five  thousand,  and 

10  how  many  baskets  ye  took  up  1   Neither  the  seven  loaves  of  the 

11  four  thousand,  and  how  many  baskets  ye  took  up  ?  How  do  ye  not 
understand,  that  I  spake  not  to  you  concerning  bread,  to  beware  of 

12  the  leaven  of  the  Pharisees  and  Sadducees  ?  Then  they  understood, 
that  he  did  not  bid  them  beware  of  the  leaven  of  bresid,  but  of  the 
doctrine  of  the  Pharisees  and  Sadducees. 

i3  *  And  Jesus  coming  into  the  coasts  of  Cesarea  Philippi,  asked 
his  disciples  saying,  Whom  do  men  say  that  the  Son  of  man  is  ? 

14  And  they  said.  Some  say,  John  the  Baptist ;  others  Elijah ;  others 

15  Jeremiah  or  one  of  the  prophets.     He  saith  to  them.  But  whom 

16  say  ye  that  I  am  ?   And  Simon  Peter  answering  said,  Thou  art 

17  the  Christ,  the  Son  of  the  living  God.  And  Jesus  answering  said 
to  him,  Happy  art  thou,  Simon  Barjonah,  for  flesh  and  blood  have 

18  not  revealed  this  to  thee,  but  my  Father  who  is  in  heaven.  And 
I  say  also  to  thee.  Thou  art  Peter,  and  on  this  rock  I  will  build  my 

19  Church,  and  the  gates  of  hell  shall  not  prevail  against  it.  f  And 
1  will  give  thee  the  keys  of  the  kingdom  of  heaven :  and  whatso- 
ever thou  shalt  bind  on  earth  shall  be  bound  in  heaven,  and  whatso- 

7.  They  reammed  among  themtelvet — ^What  must  we  do  then  for  bread,  since 
we  have  taken  no  bread  with  at  ? 

8.  Why  reason  ye — ^Why  are  you  troubled  about  this  ?  Am  I  not  able,  if  need  so 
require,  to  supply  you  by  a  word  7 

11.  How  do  ye  not  under etand — Beside,  do  you  not  understand,  that  I  did  not 
mean  bread,  by  the  leaven  of  the  Pharisees  and  Sadducees  ? 

13.  And  Jeeuo  coming — ^There  was  a  large  interval  of  time  between  what  has 
been  related,  and  what  follows.  The  passages  that  follow  w«re  but  a  short  time 
before  our  Lord  suffered. 

14*  Jeremiah,  or  one  of  the  propheto— -There  was  at  that  time  a  current  tradition 
among  the  Jews,  that  either  Jeremiah,  or  some  other  of  the  ancient  prophets 
would  rise  again  before  the  Messiah  came. 

16.  Peter — Who  was  ^nerally  the  most  forward  to  speak. 

17.  Flesh  and  6loo<i— That  is,  thy  own  reason,  or  any  natural  power  what, 
soever. 

18.  On  this  rock — Alluding  to  his  name,  which  signifies  a  rock,  namely,  the 
faith  which  thou  hast  now  professed ;  J  will  build  my  Church — But  perhaps  when 
our  Lord  uttered  these  words,  he  pointed  to  himself,  in  like  manner  as  when  he 
said,  Destroy  this  temple,  John  ii,  19 ;  meaning  the  temple  of  his  body.  And  it 
is  certain,  that  as  he  is  spoken  of  in  Scripture,  as  the  only  foundation  of  the 
Church,  80  this  is  that  which  the  apostles  and  evangelists  laid  in  their  preaching. 
It  is  in  respect  of  laying  this,  tliat  the  names  of  the  twelve  apostles  (not  of  St. 
Peter  only)  were  equally  inscribed  on  the  twelve  foundations  of  the  city  of  God, 
Rev.  xxi,  14.  TTie  gates  of  heU — As  gates  and  walls  were  the  strength  of  cities, 
and  as  courts  of  judicature  were  held  in  their  gates,  this  phrase  properly  signifies 
thepowor  and  policy  of  Satan  and  his  instruments.  Shall  not  prevail  against  it 
— Not  against  the  Church  universal,  so  as  to  destroy  it.  And  they  never  did. 
There  hath  been  a  small  remnant  in  all  agos. 

19.  /  will  give  thee  the  keys  of  the  kingdom  of  heaven — Indeed  not  to  him  alone, 
(for  they  were  equally  given  to  all  the  apostles  at  the  same  time,  John  xx,  21. 
23,  23,)  but  to  him  wore  first  given  the  keys  both  of  doctrine  and  discipline. 
He  first,  after  our  Lord's  resurrection,  exercised  the  apostleship,  Acts  i,  15.    And 

'' '  *  Mark  viii,  27 »  Luke  ix,  12.        f  Matt,  xviii,  18. 


CHAPTER  XVI.  57 

20  erer  thou  shall  loose  on  earth  shall  be  loosed  in  heaten.  Then 
charged  he  his  disciples  to  tell  no  one  that  he  was  the  Christ. 

21  *  From  that  time  Jesus  began  to  show  his  disciples,  that  he 
must  go  to  Jerusalem  and  suffer  many  things  from  the  elders  and 
chief  priests  and  scribes,  and  be  killed,  and  be  raised  again  the 

22  third  day.     Then  Peter  taking  hold  of  him,  rebuked  him,  saying, 

23  Favour  thyself,  Lord :  this  shall  in  nowise  be  unto  thee.  But  he 
turning  said  to  Peter,  Get  thee  behind  me,  Satan;  thou  art  an 
offence  to  me :  for  thou  savourest  not  the  things  of  God,  but  the 

24  things  of  men.     f  Then  said  Jesus  to  his  disciples,  If  any  man  ' 
be  willing  to  come  after  me,  let  him  deny  himself,  and  take  up  his 

-'  ■  ■  —  ■  ....  . 

he  first  by  preaching  opened  the  kingdom  of  heaven,  both  to  the  Jews,  Acts  ii, 
and  to  the  Grentiles,  Acts  x. 

Under  the  term  of  binding  and  looting  are  contained  all  those  acts  of  discipline 
which  Peter  and  his  brethi«n  performed  as  apostles :  and  undoubtedly  what  they 
thus  performed  on  earth,  God  confirmed  iu  heaven. 

20.  Then  charged  he  hio  dioeiplee  to  tell  no  one  that  he  wot  the  CAmf-^Jescis 
himself  had  not  said  it  expressly  even  to  his  apostles,  but  lefl  them  to  infer  it 
firom  his  doctrine  and  miracles.  Neither  was  it  proper  the  apostles  should  say 
this  openly,  before  that  grand  proof  of  it,  his  resurrection.  If  they  had,  they 
who  believed  them  would  the  more  earnestly  have  sought  to  take  and  make  him 
a  king :  and  they  who  did  not  believe  them  would  the  more  vehemently  have 
rejected  and  opposed  such  a  Messiah. 

21.  From  thai  time  Jeeut  began  to  teU  hie  dieeiplee,  that  he  muot  ouffer  fiumy 
tkinga — Perhaps  this  expression,  began^  always  implied  his  entering  on  a  set  and 
solemn  discourse.  Hitherto  he  had  mainly  taught  them  only  one  point,  That  he 
was  the  Christ.  From  this  time  he  taught  them  another.  That  Christ  most 
through  sufierings  and  death  enter  into  his  glory.  From  the  ethers— The  most 
honourable  and  experienced  men ;  the  chief  prieeto — ^Accounted  the  most  reU- 
gious ;  and  the  ecribea — ^The  most  learned  body  of  men  in  the  nation.  Would 
not  one  have  expected,  that  these  should  have  been  the  very  first  to  receive  him  7 
But  not  many  wietj  not  many. noble  were  called.  Favottr  thyself-^The  advice  of 
the  world,  the  flesh,  and  the  devH,  to  every  one  of  our  Lord's  followers. 

23.  Oet  thee  behind  me — Out  of  my  sight.  It  is  not  improbable,  Peter  might 
ftep  before  him,  to  stop  him.  Satan — Our  Lord  is  not  recorded  to  have  given 
So  sharp  a  reproof  to  any  other  of  his  apostles  on  any  occasion.  He  saw  it  was 
needful  for  the  pride  of  Peter's  heart,  puffed  up  with  the  commendation  lately 
given  him.  Perhaps  the  term  Satan  may  not  barely  mean.  Thou  art  my  enemy , 
while  thou  fanciest  thyself  most  my  fHend;  but  also,  Thou  art  acting  the  very 
part  of  Satan,  both  by  endeavouring  to  hinder  the  redemption  of  mankind,  and 
by  giving  me  the  most  deadly  advice  that  can  ever  spring  from  the  pit  of  hell. 
Thou  savourest  not — Dost  not  relish  or  desire.  We  may  learn  from  henoe, — 
1.  That  whosoever  says  to  us  in  such  a  case,  Favour  thyaelf,  is  acting  the  part  of 
the  devil :  2.  That  the  proper  answer  to  such  an  adviser  is,  €rct  thee  behind  me : 
3.  That  otherwise  he  will  be  an  offence  to  us,  an  occasion  of  our  stumbling,  if 
not  falling:  4.  That  this  advice  always  proceeds  from  the  not  relishing  the  thmgs 
of  God,  but  the  things  of  men.  Yea,  so  far  is  this  advice,  favour  thyself,  fW>m 
being  fit  for  a  Christian  either  to  grive  or  take,  that  if  any  man  will  come  after 
Christ,  his  very  first  step  is  to  deny,  or  renounce  himaelf:  in  the  room  of  his  own 
will,  to  substitute  the  will  of  God,  as  his  one  principle  of  action. 

24.  If  any  man  be  willing  to  come  after  me — None  is  forced ;  but  if  any  will 
be  a  Christian,  it  must  be  on  these  terms.  Let  him  deny  himself,  and  take  up  his 
cross — A  rule  that  can  never  be  too  much  observed :  let  him  in  all  things  deny 
his  own  will,  however  pleasing,  and  do  the  will  of  God,  however  painfiil. 

Should  we  not  consider  all  crosses,  all  things  grievous  to  flesh  and  blood,  as 
what  they  really  are,  as  opportunities  of  embracing  God's  will  at  the  expense  of 
our  own  7  And  consequentiy  as  so  many  steps  by  which  we  may  advance  toward 
perfection  ?    We  should  make  a  swift  progress  in  the  spiiitnal  Ulb,  if  we  wore 

«  Mark  vui,  31 ;  Luke  ix,  22.        f  Chap,  x,  38.  H^ 


58  ST.  MATTHEW. 

25  cross  and  follow  me.  *  For  whosoever  will  save  his  life,  shall 
lose  it,  and  whosoever  will  lose  his  life  for  my  sake,  shall  find  it. 

26  For  what  is  a  man  profited,  if  he  shall  gain  the  whole  world  and 
lose  his  own  soul  ?    Or  what  shall  a  man  give  in  exchange  for  his 

27  soul  ?  For  the  SOn  of  man  shall  come  in  the  glory  of  his  Father, 
with  his  angels ;  and  then  shall  he  render  to  every  man  accord- 

28  ing  to  his  work.  Yerily  I  say  to  you,  there  are  some  standing 
here,  who  shall  not  taste  of  death,  till  they  see  the  Son  of  man 
coming  in  his  kingdom. 

XYII.  t  And  after  six  days,  Jesus  taketh  Peter  and  James  and  John 
his  brother,  and  bringeth  them  up  into  a  high  mountain  apart, 

2  And  was  transfigured  before  them ;  and  his  face  shone  as  the  sun^ 

3  And  his  raiment  became  white  as  the  light.     And  behold  there 

4  appeared  to  them  Moses  and  Elijah  talking  with  him.  Then  Peter 
answering,  said  to  Jesus,  Lord,  it  is  good  k>r  us  to  be  here ;  if  thou 
wilt,  let  us  make  here  three  tents,  one  for  thee,  and  one  for  Moses, 

^—^■■^^■^i^— ^— ^i— — ^W^^^w^^—^^WM^"^^— ^^^^^™^^™^W^i'^i^— ^P— ^^^^1^^— i^^^»^^^^^^"^^"^i^'— ^■^™^^^^^^™^^^^"— ■^^■^^^^^■^^^■^■^■^— ^■^^^^■^^^^■^■^^^ 

faithfiil  in  thlf  practice.  CroMCs  are  so  fireqaent,  that  whoever  makes  advaa. 
tage  of  them,  will  aoon  be  a  great  gainer.  Great  cronea  are  occasions  of  great 
improvement:  and  the  little  ones,  which  come  daily,  and  even  hourly,  make  up 
in  number  what  they  want  in  weight.  We  may  in  tneae  daily  and  hourly  crossea 
make  effectual  oblations  of  our  will  to  God ;  which  oblations,  so  frequently 
repeated,  will  soon  amount  to  a  great  sum.  Let  us  remember  then  (what  can 
never  be  sufficiently  inculcated)  that  God  is  the  author  of  all  events :  that  none 
is  so  small  or  inconsiderable,  as  to  escape  his  notice  and  direction.  Every 
event  therefore  declares  to  us  the  will  of  God,  to  which  thus  declared  we  should 
heartily  submit.  We  should  renounce  our  own  to  embrace  it;  we  should 
approve  and  choose  what  his  choice  warrants  as  best  for  us.  Herein  should  we 
exercise  ourselves  continually;  this  should  be  our  practice  all  the  day  long. 
We  should  in  humility  accept  the  little  crosses  that  are  dispensed  to  us,  as  those 
that  best  suit  our  weakness.  Let  us  bear  these  little  things,  at  least  for  God's 
sake,  and  prefer  his  will  to  our  own  in  matters  of  so  small  importance.  And 
his  ffoodness  will  accept  these  mean  oblations ;  for  he  despiseth  not  the  day  of 
•mafi  things. 

95.  Wko9oef)er  loitt  mm  hU  life— At  ihe  expense  of  his  conscience :  whosoever, 
in  the  very  highest  instance,  that  of  life  itself,  will  not  renounce  himeelf  shall  be 
lost  eternally.  But  can  any  man  hope  he  should  be  able  thus  to  renounce  him. 
eelf^  if  he  cannot  do  it  in  the  smallest  instances  ?  And  whoeoever  toill  lose  ki$  life 
ekaUfiMd  it — ^What  he  loses  on  earth  he  shall  find  in  heaven. 

27.  For  the  Son  of  man  ehaU  eome^-For  there  is  no  way  to  escape  the  righteous 
judgment  of  God. 

&,  And  as  an  emblem  of  this,  there  are  some  here  who  shall  live  to  see  the 
Messiah  coming  to  set  up  his  mediatorial  kingdom,  with  great  power  and  glory, 
by  the  increase  of  his  Church,  and  the  destruction  of  the  temple,  city»  and  polity 
of  the  Jews. 

XVII.  1.  A  high  nuntntain — ^Probably  Mount  Tabor. 

S.  And  woe  transfigured — Or  transfprmed.  The  indwelling  Deity  darted  out 
its  rays  through  the  veil  of  the  flesh ;  and  that  with  such  transcendent  splendour* 
that  he  no  longer  bore  the  form  of  a  servant.  His  fkce  shone  with  Divine  roa. 
iesty,  like  the  sun  in  its  strength ;  and  all  his  body  was  so  irradiated  by  it,  that 
his  clothes  could  not  conceal  its  glory,  but  became  white  and  glittering  as  the 
veiy  light,  with  which  he  covered  himself  as  with  a  garment. 

3.  There  appeared  Moses  and  Elijah — ^Here  for  the  fbll  confirmation  of  their 
fiuth  in  Jesus,  Moses,  the  giver  of  the  law,  Elijah,  the  most  zealous  of  all  the  pro. 
pheta,  and  God  speaking  nom  heaven,  all  bore  witness  to  him. 

4*  Let  ns  make  three  tents — ^The  words  of  rapturous  surprise.  He  says  three^ 
not  six :  because  the  apostles  desired  to  be  with  their  Master. 

•  Chap. a, 30;  Ifaik  viU, 35;  Luke  ix. 34;  xiru,  33 ;  John xii, 25.       t Mark ix, 2; 
^^  Loke  ix,  28. 


CHAPTER  XVII.  59 

5  and  one  for  Elijah*  While  he  -was  yet  speaking/ behold  a  brigfal 
cloud  overshadowed  them,  and  behold  a  voice  out  of  the  cloud, 
saying,  This  is  my  beloved  Son,  in  whom  I  delight :  hear  ye  him. 

6  And  the  disciples  hearing  t^,  fell  on  their  face  and  were  sore  afraid. 

7  And  Jesus  came  and  touched  them,  and  said,  Arise,  and  be  not 

8  afraid.   And  lifting  up  their  eyes,  they  saw  no  man,  but  Jesus  only. 

9  And  as  they  came  down  from  the  mountain,  Jesus  charged  them* 
saying,  Teu  the  vision  to  no  man,  till  the  Son  of  man  be  risen  again 

10  from  the  dead.     And  his  disciples  asked  him,  saying,  Why  then 

11  say  the  scribes,  That  Elijah  must  come  first  ?  And  Jesus  answer- 
ing said  to  them,  Elijah  truly  doth  come  first,  and  will  regulate  all 

12  things.  But  I  say  to  you,  That  Elijah  is  come  already,  and  they 
acknowledged  him  not,  but  have  done  to  him  whatever  they  listed. 

13  So  shall  also  the  Son  of  man  suffer  from  them.  Then  the  disciplea 
understood  that  he  spoke  to  them  of  John  the  Baptist. 

14  *  And  when  they  were  come  to  the  multitude,  there  came  to 

15  him  a  man,  kneeling  down  to  him,  and  saying.  Lord,  have  mercy 
on  my  son,  for  he  is  lunatic,  and  sufiereth  grievously ;  for  often  he 

16  falleth  into  the  fire,  and  oflen  into  the  water.     And  1  brought  him 

17  to  thy  disciples,  but  they  could  not  cure  him.  Then  Jesus  answer- 
ing said,  O  unbelieving  and  perverse  generation,  how  long  shall  I 
be  with  you  ?    How  long  shall  1  sufier  you  ?     Bring  him  hither  to 

18  me.   And  Jesus  rebuked  the  devil,  and  he  went  out  of  him,  and  the 

19  child  was  cured  from  that  hour.     Then  the  disciples  coming  to 

20  Jesus  apart  said.  Why  could  not  we  cast  him  out  ?  t  And  Jesus  said 
to  them.  Because  of  your  unbelief.  For  verily  I  say  unto  you,  If 
ye  have  faith  as  a  grain  of  mustard  seed,  ye  shall  say  to  this 
mountain.  Remove  hence  to  yonder  place,  and  it  shall  remove,  and 

' ' '  '  ■  ■  '    ■  ■■»  I. 

5.  Hear  ye  Aim— As  fuperior  even  to  Moeet  and  the  prophets.  See  Dent* 
xviii,  17. 

7.  Be  not  afraid — And  doubtleis  the  uune  moment  he  gave  them  courage  and 
atrenffth. 

9.  Tell  the  vimon  to  no  fnon— Not  to  the  rest  of  the  diaciplea ,  lest  they  thonld 
be  ^ieved  and  discouraged  because  they  were  not  admitted  to  the  sight :  nor  to 
any  other  persons,  lest  it  should  enrage  some  the  more,  and  his  approaching  eof. 
ferings  shall  make  others  disbelieve  it ;  tiU  the  Son  qf  man  be  Hten  again— ^mU 
the  resurrection  should  make  it  credible,  and  confirm  their  testimony  about  it. 

10.  Why  then  oay  the  oeribett  that  Elijah  tnuet  come  firtt—Befon  the  Messiah  7 
If  no  man  is  to  know  of  his  coming  ?  Should  we  not  rather  tell  every  man,  that 
he  is  come,  and  that  we  have  seen  him,  witnessing  to  thee  as  the  Messiah? 

11.  Regulate  all  thirigo—Jn  order  to  the  coming  of  Christ. 

12.  Elijah  i*  come  already — ^And  yet  when  the  Jewo  aohed  John,  Art  thm 
Elijah  ?  He  oaidj  I  am  not,  John  i.  His  meaning  was,  I  am  not  Elijah  the 
Tishbite,  come  again  into  the  world.  But  he  was  the  person  of  whom  Malaohi 
prophesied  under  that  name. 

15.  He  io  lunatic — This  word  might  with  great  proprieW  be  used,  thoorh 
the  case  was  mostly  preternatural ;  as  the  evil  spirit  would  undoubtedly  tale 
advantage  of  the  influence  whioh  the  ohanges  of  the  moon  have  on  the  brain 
and  nerves. 

17.  O  unbelieving  and  perveroe  feneration — Our  Lord  speaks  nrincipally  this 
to  his  disciples,   now  long  ehall  I  be  toith  you  ? — ^Before  you  steadfikstly  beueve  7 

30.  Because  of  your  unbelief — ^Because  in  this  particular  they  had  not  fiuth. 
If  ye  have  faith  as  a  frmn  of  nuutard  ooed — ^That  is,  the  least  measure  of  it. 
But  it  is  certain,  the  ikxth  which  is  here  spoken  of  does  not  always  imply  laiviiif 

*  Mark  ix,  14 ;  Luke  zi,  37        f  Chap,  xzi,  21  \  Luke  zvii»  6. 


60  ST.  MATTHEW. 

21  nothing  shall  he  impossible  to  you.  Howbeit  this  kind  goetfa  not 
out,  but  by  prayer  and  fasting. 

22  *  And  while  they  abode  in  Galilee,  Jesus  said  to  them,  The  Son 

23  of  man  is  about  to  be  betrayed  into  the  hands  of  men :  And  they 
will  kill  him,  and  the  third  aay  he  will  rise  again ;  and  they  were 
exceedingly  sorry. 

24  And  when  they  were  come  to  Capernaum,  they  that  received  the 
tribute  money  came  to  Peter,  and  said.  Doth  not  your  Master  pay 

25  the  tribute  ?  He  saith,  Yes.  And  when  he  came  into  the  house, 
Jesus  prevented  him,  saying,  What  thinkest  thou,  Simon?     Of 

26  whom  do  the  kings  of  the  earth  take  custom  or  tribute  ?     Of  their 

27  own  sons,  or  of  strangers  ?  He  saith  to  him,  Of  strangers.  JesUs 
saith  to  him.  Then  are  the  sons  free.  Yet  that  we  may  not 
offend  them,  go  to  the  sea,  and  cast  a  hook,  and  take  the  fish 
that  first  cometh  up.  And  when  thou  hast  evened  his  mouth, 
thou  shah  find  a  piece  of  money.  That  take,  and  give  them 
for  me  and  thee. 

XYIIl.     At  that  time  came  the  disciples  to  Jesus,  sa3ring.  Who  is 

iaith.  Many  have  had  it  who  thereby  eatt  tnU  devUs,  and  yet  will  at  last  have 
theb  portion  with  them.  It  is  only  a  supernatural  persuasion  griven  a  man. 
that  God  will  work  ihu»  by  him  at  that  hour.  Now,  though  J  have  aU  this 
&ith,  90  at  to  remove  mountaintt  yet  if  I  have  not  the  faith  which  worketh  by 
loM,  /  am  nothing. 

To  remove  mouniaint  was  a  proverbial  phrase  among  the  Jews,  and  is  still 
retained  in  their  writingrg,  to  express  a  thing  which  is  very  difficult,  and  to 
appearance  impossible. 

91.  This  kind  of  devilo — goeth  not  out  but  by  prayer  and  fasting — ^What  a 
testimony  is  here  of  the  efficacy  of  fasting,  when  added  to  fervent  prayer !  Some 
kinds  of  devils  the  apostles  had  cast  out  before  this,  without  fasting. 

24.  When  they  were  come  to  Capernaum — ^Where  our  Lord  now  dwelt.  This 
was  the  reason  why  they  stayed  till  he  came  thither,  to  ask  him  for  the  tribute. 
Doth  not  your  Master  pay  tribute  ? — ^This  was  a  tribute  or  payment  of  a  peculiar 
kind,  being  half  a  shekel,  (that  is,  about  fifteen  pence,)  which  every  master  of  a 
family  used  to  pay  yearly  to  the  service  of  the  temple,  to  buy  salt,  and  little  thingrK 
not  otherwise  provided  for.  It  soems  to  have  been  a  voluntary  thing,  which 
oiastom  rather  than  any  law  had  established. 

95.  Jesus  prevented  him — Just  when  St.  Peter  was  goings  to  ask  him  for  it. 
Cf  their  ovon  sons,  or  of  strangers  ? — ^That  is,  such  as  are  not  of  their  own  family. 

26.  Then  are  the  sons  free — The  sense  is.  This  is  paid  for  the  use  of  the  house 
of  God.  But  I  am  the  Son  of  God.  Therefore  I  am  free  from  any  obligation  of 
paying  this  to  my  own  Father. 

27.  Yet  that  we  may  not  offend  them — Even  those  unjust,  unreasonable  men. 
who  claim  what  thev  have  no  manner  of  right  to :  do  ndt  contest  it  with  th<im, 
but  rather  yield  to  their  demand,  than  yiolate  peace  or  love.  O  what  would  not 
one  oT  a  loving  spirit  do  for  peace !  Any  thing  which  is  not  expressly  forbidden 
in  the  word  of  God.  A  piece  of  money — ^The  original  word  is  a  stater,  which 
was  in  value  two  shillinffs  and  sixpence :  just  the  sum  that  was  wanted.  Oive 
for  me  and  theo — Peter  nad  a  family  of  bis  own :  the  other  apostles  were  the 
family  of  Jesus. 

How  illustrious  a  degree  of  knowledge  and  power  did  our  Lord  here  discover ! 
Knowledge,  penetrating  into  this  animiu,  though  beneath  the  waters ;  and  power, 
in  directing  this  very  fish  to  Peter*s  hook,  though  he  himself  was  at  a  distance ! 
How  must  this  have  encouraged  both  him  and  his  brethren  in  a  firm  dependence 
on  Divine  Providence. 

XVIII.  1.  Whs  is  the  greaUst  in  the  kingdom  of  heaven  f— Which  of  us  shall  be 
thy  prime  ministor  7    They  still  dreamed  ^a  temporal  kingdom* 

•lfafkiz,90;Lttkeix,44 


CHAPTER  XVni.  61 

2  greatest  in  the  kingdom  of  heaven  ?    *  And  Jesus  calling  to  him 

3  a  little  child,  set  him  in  the  midst  of  them,  f  And  said,  Verily  I 
say  to  you,  Except  ye  be  converted,  and  become  as  little  chil- 

4  dren,  ye  shall  in  nowise  enter  into  the  kingdom  of  heaven.  Who- 
soever therefore  shall  humble  himself  as  this  little  child,  he  is  the 

5  greatest  in  the  kingdom  of  heaven.    :(And  whoso  shall  receive 

6  one  such  little  child  in  my  name,  receiveth  me.  §  But  whoso  shall 
offend  one  of  these  little  ones  that  believe  in  me,  it  were  better 
for  him  that  a  millstone  were  hanged  about  his  neck,  and  he  were 

7  drowned  in  the  depth  of  the  sea.  Wo  to  the  world  because  of 
ofienccs  :  for  it  must  needs  be  that  offences  come ;  but  wo  to  that 

8  man  by  whom  the  offence  cometb.  |  Wherefore  if  thy  hand  or 
thy  foot  cause  thee  to  offend,  cut  them  off  and  cast  them  from  thee  ; 
it  is  good  for  thee  to  enter  into  life  halt  or  maimed,  rather  than 
having  two  hands  or  two  feet  to  be  cast  into  the  everlasting  fire. 

9  And  if  thine  eye  cause  thee  to  offend,  pluck  it  out,  and  cast  it  from 
thee :  it  is  good  for  thee  to  enter  into  life  with  one  eye,  rather 

10  than  having  two  eyes  to  be  cast  into  hell  fire.  See  that  ye  de- 
spise not  one  of  these  little  ones ;  for  I  say  to  you,  that  in  heaven 
their  angels  continually  behold  the  face  of  my  Father  who  is  in 

1 1  heaven.     **  For  the  Son  of  man  is  come  to  save  that  which  was 

3.  And  Jemts  calling  to  him  a  little  ehUd — ^Thi*  b  rappoied  to  have  been  the 
greai  I^atios,  whom  Trajan,  the  wise,  the  good  Emperor  Trajan,  condemned  to 
be  cast  to  the  wild  beasts  at  Rome ! 

3.  Except  yt  be  converted — ^The  first  step  toward  entering  into  the  kingdom  of 
j^race,  is  to  become  ae  little  children :  lowly  in  heart,  knowing  yourselves  utterly 
ignorant  and  helpless,  and  hanging  wholly  on  your  Father  who  is  in  heaven,  for 
a  supply  of  aU  your  wants.  We  may  farther  assert,  (though  it  is  doubtful  whether 
this  text  implies  so  much,)  except  ye  be  turned  from  darkness  to  light,  and  from 
the  power  of  Satan  to  God :  except  ye  be  entirely,  inwardly  changed,  renewed  in 
the  miage  of  God,  ye  cannot  enter  into  the  kingdom  of  glory.  Thus  must  every 
man  be  conyerted  in  this  life,  or  he  can  never  enter  into  life  eternal.  Ye  ehall  in 
nowise  enter — So  far  from  being  great  in  it. 

5,  6.  And  all  who  are  in  this  sense  little  children  are  unspeakably  dear  to  me. 
Therefore  help  them  all  yuu  can,  as  if  it  were  myself  in  person,  and  see  that  ye 
offisnd  them  not ;  that  is,  that  ye  turn  them  not  out  of  the  right  way,  neither 
liinder  them  in  it. 

7.  Wo  to  the  world  becauoe  of  offenceo — ^That  is,  unspeakable  misery  will  be  in 
the  world  through  them ;  for  it  muet  needs  be  that  ojfeneee  come — Such  is  the 
nature  of  things,  and  such  the  weakness,  fo^'y,  and  wickedness  of  mankind,  that  it 
cannot  be  but  they  will  come ;  but  wo  to  that  fnan^That  is,  miserable  is  that 
man,  by  whom  the  offence  eometh.  Offences  are,  all  things  whereby  any  one  m 
turned  out  of,  or  hindered  in  the  way  of  God. 

8,  9.  If  thy  hand,  foot,  eye,  canoe  thee  to  offend — If  the  most  dear  enjoyment, 
the  most  beloved  and  useful  person,  turn  thee  out  of,  or  hinder  thee  in  the  way. 
Is  not  this  a  hard  saying?   Yes ;  if  thou  take  counsel  with  flesh  and  blood. 

10.  See  that  ye  despise  not  one  of  these  little  ones — As  if  they  were  beneath  your 
notice.  Be  careful  to  rece^  and  not  to  offend,  the  very  weakest  believer  in 
Christ :  for  as  inconsiderable  as  some  of  these  may  appear  to  thee,  the  very  angels 
of  God  have  a  peculiar  charge  over  them :  even  those  of  the  highest  order,  who 
continually  appear  at  the  throne  of  the  Most  High.  To  behold  the  face  of  God 
seems  to  signify  the  waiting  near  his  throne ;  and  to  be  an  allusion  to  the  (^to 
of  chief  ministers  in  earthly  courts,  who  daily  converse  with  their  prinoes. 

11.  Another,  and  yet  a  stronger  reason  for  your  not  despising  them  is,  that  I 
myself  came  into  the  world  to  save  them. 

*  Mark  iz,  36 ;  Luke  x,  47.      f  Ohap.  xix,  14.      t  Chap,  x,  40 ;  Lake  z,  16 ;  John  ziii,  90, 
$liarkix,42;LidLei,L       UChap.  v, S»;  IfM ix,  43.       •*Lakexix,  10. 


02  ST.  MATTHEW. 

12  lost.  *  What  think  ye  ?  If  a  man  have  a  hundred  sheep,  and  one 
of  them  go  astray,  doth  he  not  leave  the  ninety  and  nine,  and  go 

13  into  the  mountains  and  seek  that  which  was  gone  astray  ?  And  if 
BO  be  that  he  find  it,  yerily  I  say  to  you,  he  rejoiceth  more  over 
that  sheepf  than  over  the  ninety  and  nine  which  went  not  astray. 

14  So  it  is  not  the  will  of  your  Father  who  is  in  heaven,  that  oile  of 

15  these  httle  ones  should  perish,  t  But  if  thy  brother  shall  sin 
against  thee,  go  and  reprove  him,  between  thee  and  him  alone :  if 

16  he  will  hear  thee,  thou  hast  gained  thy  brother.  But  if  he  will  not 
hear,  take  with  thee  one  or  two  more,  that  by  the  mouth  of  two  or 

17  three  witnesses  every  word  may  be  established.  And  if  he  will 
not  hear  them,  tell  it  to  the  Church ;  but  if  he  will  not  hear  the 

18  Church,  let  him  be  to  thee  as  the  heathen  and  the  publican.  Verily 
I  say  to  you,  X  Whatsoever  ye  shall  bind  on  earth  shall  be  bound 
in  heaven,  and  whatsoever  ye  shall  loose  on  earth  shall  be  loosed 

19  in  heaven.  Again  I  say  to  you.  That  if  two  of  you  shall  agree  on 
earth,  touching  any  thing  that  they  shall  ask,  it  shall  be  done  for 

20  them  by  my  Father  who  is  in  heaven.     For  where  two  or  three 

14.  So  it  it  not  the  will  of  your  Father — Neither  doth  my  Father  despise  the 
least  of  them.    Observe  the  gradation.    The  angels,  the  Son,  the  Father. 

15.  But  how  can  we  avoid  giving  of!bnce  to  some  ?  or  being  offended  at  others  f 
Especially  suppose  they  are  quite  in  the  wrong  7  Suppose  they  commit  a  known 
•in  ?  Our  Lord  here  teaches  us  how  :  he  lays  down  a  sure  method  of  avoiding  all 
offinices.  Whosoever  closely  observes  this  threefold  rule,  will  seldom  offend 
others,  and  never  be  offended  himself.  If  any  do  any  thing  amiss,  of  which  thou 
art  an  eye  or  ear  witness,  thus  saith  the  Lord,  If  thy  brother — Any  who  is  a 
member  of  the  same  religious  community :  Sin  aguinat  thee^  1.  Go  and  reprove 
Um  aUme-^l£  it  may  be  in  person ;  if  that  cannot  so  well  be  done,  by  thy  mes- 
senger ;  or  in  writing.  Observe  our  Lord  grivos  no  liberty  to  omit  this ;  or  to 
exchange  it  for  either  of  the  following  steps.  If  this  do  not  succeed,  2.  Take 
with  thee  one  or  two  more — Men  whom  he  esteems  or  loves,  who  may  then  con 
firm  and  enforce  what  thou  sayest ;  and  afterward,  if  need  require,  bear  witness 
of  what  was  spoken.  If  even  this  does  not  succeed,  then,  and  not  before,  3.  Tell 
it  to  the  elders  of  the  Church — Lay  the  wliole  matter  open  before  those  who  watch 
over  yours  and  his  soul.  If  all  this  avail  not,  have  no  &rther  intercourse  with 
him,  only  such  as  thou  hast  with  heathens. 

Can  any  thing  be  plainer  ?  Christ  does  here  as  expressly  command  all  Chris, 
tians  who  see  a  brother  do  evil,  to  take  thu  wav,  not  another,  and  to  take  these 
steps,  in  this  order,  as  he  does  to  honour  their  father  and  mother. 

But  if  so,  in  what  land  do  the  Christians  live  7 

If  we  proceed  from  the  private  carriage  of  nuui  to  man,  to  proceedings  of  a 
more  public  nature,  in  what  Christian  nation  are  Church  censures  conformed  to 
this  rule  7  Is  this  the  form  in  which  ecclesiastical  judgments  appear,  in  the 
popish,  or  even  the  Protestant  world  7  Are  these  the  methods  used  even  by  those 
who  boast  the  most  loudly  of  the  authority  of  Christ  to  confirm  their  sentences  ? 
Let  us  earnestly  pray,  that  this  dishonour  to  the  Christian  name  may  be  wiped 
away,  and  that  common  humanity  may  not,  with  such  solemn  mockery,  be 
destroyed  in  the  name  of  the  Lord ! 

Let  him  he  to  thee  ae  the  heathen — ^To  whom  thou  still  owest  earnest  good  will, 
and  dl  the  offices  of  humanity. 

18.  Whatsoever  ye  ehall  bind  on  earth — By  excommunication,  pronounced  in 
the  spirit  and  power  of  Christ.  Whatsoever  ye  shall  loose — By  absolution  from 
that  sentence.  In  the  primitive  Church,  absolution  meant  no  more  than  a  dis- 
charge  from  Church  censure.  Again  J  sau — And  not  only  your  intercession  for 
the  penitent,  but  all  your  united  prayers,  snail  be  heard.  How  great  then  is  the 
power  ofioint  prayer !  If  two  of  yoti— Suppose  a  man  and  his  wife. 

90.  Wisre  two  or  three  are  gaikered  together  in  my  name — ^That  is,  to  worship 

•Loksxf,4.       t  Luke  XT  ii,  3.       tChap.zH,19. 


CHAPTER  XVin.  63 

are  gathered  together  in  my  name,  there  am  I  in  ihe  midst  of 
them. 

21  Then  came  Peter  to  him  and  said,  Lord,  how  often  shaU  my 
brother  sin  against  me,  and  I  forgive  him  ?    Till  seven  times  ? 

22  Jesus  saith  to  him,  I  say  not  unto  thee,  till  seven  times,  but  till 

23  seventy  times  seven.     Therefore  the  kingdom  of  heaven  is  like  a 

24  king,  who  was  minded  to  settle  accounts  with  his  servants.  And 
when  he  had  begun  to  settle,  one  was  brought  to  him  who  owed  him 

25  ten  thousand  talents.  But  as  he  had  not  to  pay,  his  lord  commanded 
him  to  be  sold,  and  his  wife  and  children,  and  all  that  he  had,  and 

26  payment  to  be  made.     Then  the  servant  falling  prostrate  at  his  feet, 

27  said.  Lord,  have  patience  with  me,  and  I  will  pay  thee  all.  And 
the  lord  of  that  servant,  moved  with  tender  compassion,  loosed 

28  him  and  forgave  him  the  debt.  But  that  servant  going  out,  found 
one  of  his  fellow  servants  who  owed  him  a  hundred  pence,  and 

29  seized  him  by  the  throat,  saying.  Pay  me  what  thou  owest.  And 
his  fellow  servant  falling  at  his  feet,  besought  him  sa3ring.  Have 

30  patience  with  me,  and  I  will  pay  thee  all.     And  he  would  not,  bat 

31  went  and  cast  him  into  prison,  till  he  should  pay  the  debt.  But 
his  fellow  servants  seeing  what  he  had  done,  were  very  sorry,  and 
came  and  gave  their  lord  an  exact  account  of  all  that  was  done. 

32  Then  his  lord  calling  him,  said  to  him.  Thou  wicked  servant,  I 

33  forgave  thee  all  that  debt,  because  thou  entreatedst  me.  Shouldst 
not  thou  also  have  had  compassion  on  thy  fellow  servant,  as  I  had 

34  pity  on  thee  ?   And  his  lord  being  wroth,  delivered  him  to  the  tor- 

35  mentors,  till  he  should  pay  all  that  was  due  to  him.  So  likewise 
will  my  heavenly  Father  do  to  you,  if  ye  from  your  hearts  forgive 
not  ever}'  one  his  brother  their  trespasses. 

me.    /  am  in  the  midst  of  them — By  my  Spirit,  to  quicken  their  prayen,  gaido 
their  ooansels,  and  answer  their  petitions. 

5S3.  TiU  eeventy  timet  §even — ^That  if,  a«  often  as  there  is  occasion.  A  certain 
number  is  put  for  an  uncertain. 

23.  Therefore — In  thii  respect. 

24.  One  woe  brought  who  owed  him  ten  thoutand  talents — According  to  ths 
usual  computation,  if  these  were  talents  of  gold,  this  would  amount  to  seventy, 
two  millions  sterling.  If  they  were  talents  of  silver,  it  must  have  been  four 
millions,  four  hundred  thousand  pounds.  Hereby  our  Lord  intimates  the  vast 
number  and  weight  of  our  offences  against  God,  and  our  utter  incapacity  of 
making  him  any  satisfaction. 

25.  Ae  he  had  not  to  pay^  his  lord  commanded  kim  to  be  sold — Such  was  the 
power  which  creditors  anciently  had  over  their  insolvent  debtors  in  several 
countries. 

30.  Went  with  him  before  a  magistrate,  and  east  him  into  prison,  protesting  he 
should  lie  there,  tiU  he  should  pay  the  whole  debt, 

34.  His  lord  delivered  him  to  the  torm^ntors-^Imprisonment  is  a  much  severer 
punishment  in  the  eastern  countries  than  in  ours.  State  criminals,  especially 
when  condemned  to  it,  are  not  only  confined  to  a  very  mean  and  scanty 
allowance,  but  are  frequently  loaded  with  clogs  or  heavy  yokes,  so  that  they  can 
neither  lie  nor  sit  at  ease :  and  by  ftequent  scourgings  and  sometimes  racki|^. 
are  brought  to  an  untimely  end.  TiU  he  should  pay  all  that  was  due  to  Aisj 
That  ifi,  without  all  hope  of  release,  for  this  he  could  never  do. 

How  observable  is  this  whole  account;  as  well  as  the  great  inference  our 
Lord  draws  from  it !  1.  The  debtor  was  freely  and  fully  forgiven ;  2.  He  wilfUly 
and  grievously  offended ;  3.  His  pardon  was  retracted,  the  whole  debt  Mquired, 
and  the  offender  delivered  to  the  tormentors  for  ever.  And  shall  we  still  say,  bat 
whsn  wo  are  once  freely  and  ftdly  fbrgivmit  our  pardon  oan  nsfw  be  retnwiCed  t 


64  ST.  MATTHEW. 

XIX.  *  And  Jesus  when  he  had  finished  these  sayings,  departed 
from  Galilee,  and  came  into  the  coasts  of  Judea  beyond  Jordan. 

2  And  great  multitudes  followed  him,  and  he  healed  them  there. 

3  And  the  Pharisees  came  to  him,  tempting  him  and  saying.  Is  it 

4  lawful  for  a  man  to  put  away  his  wife  for  every  cause  ?  And  he 
answering  said  to  them.  Have  ye  not  read,  that  he  who  made 

5  them,  made  them  male  and  female  from  the  beginning  ?  And  said, 
t  For  this  cause  a  man  shall  leave  father  and  mother  and  cleave  to 

6  hia  wife,  and  they  twain  shall  be  one  flesh  ?  Wherefore  they  are 
no  more  twain,  but  one  flesh.     What  therefore  God  hath  joined 

7  together  let  not  man  put  asunder.  They  say  to  him.  Why  then 
did  Moses  X  command  to  give  a  writing  of  divorce,  and  put  her 

8  away  ?  He  saith  to  them,  Because  of  the  hardness  of  your  hearts. 
Moses  permitted  you  to  put  away  your  wives ;  but  from  the  be- 

9  ginning  it  was  not  so.  And  I  say  to  you,  Whosoever  shall  put 
away  his  wife,  except  for  whoredom,  and  marry  another,  committeth 
adultery,  and  he  that  marrieth  her  that  is  put  away,  committeth 

10  adultery.     His  disciples  say  to  him.  If  the  case  of  a  man  with  his 

11  wife  be  so,  it  is  not  expedient  to  marry.  But  he  said  to  them, 
All  men  do  not  receive  this  saying,  but  they  to  whom  it  is  given. 

12  For  there  are  eunuchs,  who  were  bom  so  from  their  mother's 
womb,  and  there  are  eunuchs,  who  were  made  eunuchs  by  men ; 
and  there  are  eunuchs,  who  have  made  themselves  eunuchs  for  the 
kingdom  of  heaven's  sa]Le.  He  that  is  able  to  receive  t/,  let  him 
receive  it. 


Verily,  verily,  I  say  unto  you.  So  likewUe  toill  my  heavenly  Father  do  to  you,  if 
ye  from  yowr  hearie  forgive  not  every  one  hie  brother  their  treepaeeee, 
XIX.  1.  He  departed—^nd  from  that  time  walked  no  more  in  Oalilee. 

2.  Multitudee  foUoved  him,  and  he  healed  them  there — ^That  is,  wheresoever 
they  followed  him. 

3.  The  Pharieeee  came  tempting  him — ^Trying  to  make  him  contradict  Moses. 
Far  every  cause — ^That  is,  for  any  thing  which  he  dislikes  in  her.  This  the 
scribes  allowed. 

4.  He  eaid.  Have  ye  not  read — So  instead  of  contradicting  him,  our  Lord  con- 
fhtes  them  by  the  very  words  of  Moses.  He  who  made  them,  made  them  male 
and  female  from  the  beginning — At  least  from  the  beginning  of  the  Mosaic  crea- 
tion. And  where  do  we  rei^  of  any  other  7  Does  it  not  follow,  that  God*s 
making  Eve  was  part  of  his  original  design,  and  not  a  consequence  of  Adam's 
beginnmg  to  fall  ?  By  making  tnem  one  man  and  one  woman,  ho  condemned 
pohrgamy :  by  making  them  one  flesh,  he  condemned  divorce. 

5.  And  $aid — "By  the  mouth  of  Adam,  who  uttered  the  words. 

7.  Why  did  Moeee  command — Christ  replies,  Moees  permitted  (not  commanded) 
itf  because  of  the  hardness  of  your  hearts — Because  neither  your  fathers  nor  you 
could  bear  the  more  excellent  way. 

9.  And  I  say  to  you — I  revoke  that  indulgence  from  this  day,  so  that  fiom 
henceforth.  Whosoever,  Suc* 

11.  But  he  said  to  fhem — ^This  is  not  universally  true ;  it  does  not  hold,  with 
renrd  to  all  men,  but  with  regard  to  those  only  to  whom  is  given  this  excellent 
am  of  God.  Kow  this  is  given  to  three  sorts  of  persons  ;  to  some  by  natural 
Shstitution,  without  their  choice  :  to  others  by  violence,  against  their  choice ; 
9saA  to  others  by  grace  with  their  choice :  who  steadily  withstand  their  natural 
inclinations,  that  they  may  wait  upon  Ood  without  distraction, 

12.  There  are  eunuchs  who  have  made  themselves  eunuchs  for  the  kingdom  of 
keaveifs  sake — ^Happy  they !  who  have  abetained  from  marriage  (though  without 
eoDdemning  or  deepiaing  it)  that  they  might  walk  more  closely  with  God  I  He 

»]fMks,l.       tOai.ii,M.       }D«it.ntr,  1;  ]fMtT,81 ;  ]iiikz,9;  Lakexn.ia 


CHAPTER  XIX.  65 

13  *Then  were  brought  to  him  little  children,  that  he  miglit  lay  his 

14  hands  on  them  and  pray  :  but  his  disciples  rebuked  them.  fBut 
Jesus  said,  Suffer  the  little  children  to  come  to  me,  and  forbid 

15  them  not ;  for  of  such  is  the  kingdom  of  heaven.  And  he  laid  hb 
hands  on  them  and  departed  thence. 

16  X  And  behold  one  came  and  said  to  him,  Good  Master,  what 

17  good  thing  shall  I  do,  that  I  may  have  eternal  life  ?  And  he  said 
to  him,  Why  callest  thou  me  good  ?  There  is  none  good  but  one, 
that  is  God :  but  if  thou  wilt  enter  into  life,  keep  the  connnand- 

18  ments.  He  saith  to  him,  Which?  Jesus  said,  §  Thou  shalt  do  no 
murder:  thou  shalt  not  commit  adultery:   thou  shalt  not  steal: 

19  thou  shalt  not  bear  false  witness :  Honour  thy  father  and  mother, 

20  and  thou  shalt  love  thy  neighbour  as  thyself.  The  young  man 
saith  to  him,  All  these  things  have  I  kept  from  my  childhood: 

21  what  lack  1  yet  ?  Jesus  saith  to  him.  If  tliou  desirest  to  be  per- 
fect, go,  sell  what  thou  hast,  and  give  it  to  the  |)oor,  and  thou  shalt 

22  have  treasure  in  heaven :  and  come,  follow  me.     But  the  young 
.  man  hearing  that  saying,  went  away  sorrowful ;  for  he  had  great 

possessions. 

23  Then  said  Jesus  to  his  disciples.  Verily  I  say  to  you,  a  rich 

24  man  shall  with  difficulty  enter  into  the  kingdom  of  heaven.  And 
again  I  say  to  you,  It  is  easier  for  a  camel  to  go  through  the  eye 

that  if  able  to  receive  it^  let  him  receive  it — This  nracious  command  (for  such  it 
IB  unqueBtiouablj,  since  to  say,  such  a  man  may  live  single,  is  saying  nothing. 
Who  ever  doubted  this  7)  is  not  designed  for  all  men :  but  only  for  those  few  who 
are  able  to  receive  it,    O  let  these  receive  it  joyfully  S 

13.  That  he  should  lay  hit  hand$  on  them — ^This  was  a  rite  which  was  very 
early  used,  in  praying  for  a  blessing  on  youns  persons.  See  Gen.  xlviii,  14,  20. 
The  disciples  rebuked  them — ^That  is,  them  that  brought  them :  probably  think- 
in?  such  an  employ  beneath  the  dignity  of  their  Master. 

14.  Of  such  is  the  kingdom  of  heaven — Little  children,  either  in  a  natural  or 
spiritual  sense,  have  a  right  to  enter  into  my  kingdom. 

16.  And  behold  one  came — Many  of  the  poor  hud  followed  him  from  the  begin, 
ning.     One  rich  man  came  at  last. 

17.  Why  callest  thou  me  good — ^Whom  thou  supposest  to  be  only  a  man.  There 
is  none  good — Supremely,  originally,  essentially,  but  God.  If  thou  toilt  enter  into 
lifcy  keep  the  commandments — From  a  principle  of  loving  faith.  Believe,  and 
thence  love  and  obey.  And  this  undoubtedly  is  the  way  to  eternal  life.  Our  Lord 
therefore  does  not  answer  ironically,  which  had  been  utterly  beneath  his  charac- 
ter,  but  firives  a  plain,  direct,  serious  answer  to  a  serious  question. 

20.  The  young  man  saith.  All  these  have  I  kept  from  my  childhood — So  be 
imagined ;  and  perhaps  ho  had,  as  to  the  letter ;  but  not  as  to  the  spirit,  which 
our  Lord  immediately  shows. 

21.  if  thou  desirest  to  be  perfect — ^That  is,  to  be  a  real  Christian :  Sell  what 
thou  hast — He  who  reads  the  heart  saw  his  bosom  sin  was  love  of  the  world ; 
and  knew  ho  could  not  be  saved  fVom  this,  but  by  literally  renouncing  it. 
To  him  therefore  he  guve  this  particular  direction,  which  he  never  designed 
for  a  general  rule.  For  him  that  was  necessary  to  salvation  :  to  us  it  is 
not.  To  sell  all  was  an  absolute  duty  to  him ;  to  many  of  us  it  would  be  an 
absolute  sin.  The  young  man  went  away — ^Not  being  willing  to  have  salvat||j|| 
at  so  high  a  price. 

24.  It  is  easier  for  a  camel  to  go  through  the  eye  of  a  needle,  (a  proverbial  ts* 
pression,)  than  for  a  rich  man  to  go  through  the  strait  gate :  that  is,  humanly 
speaking,  it  is  an  absolute  impossibility.  Rich  man !  tremble !  feel  this  impossi. 
bility ;  else  thou  art  lost  for  ever ! 

*  Mark  x,  13 ;  Luke  xviu,  15.       f  Chap,  zriii,  3.       t  Mark  z,  17 ;  Luke  zviii,  18. 

{  Eflod.  XI,  Vi,  &c. 

5 


e»  ST.  MATTHEW. 

of  a  needle  than  for  a  rich  man  to  enter  into  the  kingdom  of 

25  God.     His  disciples  hearing  t^,  were  exceedingly  amazed,  saying, 

26  Who  then  can  be  saved  ?  But  Jesus  looking  upon  theniy  said  to 
them,  With  men  this  is  impossible ;  but  with  God  all  things  are 
possible. 

27  Then  Peter  answering  said  to  him,  Behold  we  have  forsaken 

28  all,  and  followed  thee.  What  shall  we  have  therefore?  Jesus 
said  to  them.  Verily  I  say  to  you,  that  ye  who  have  followed  me, 
in  the  renovation,  when  the  Son  of  man  shall  sit  on  the  throne  of 
his  glory,  ye  also  shall  sit  upon  twelve  thrones,  judging  the  twelve 

29  tribes  of  Israel.  And  every  one  that  hath  forsaken  house,  or 
brethren,  or  father,  or  mother,  or  wife,  or  children,  or  land, 
for  my  name's  sake,  shall  receive  a  hundred  fold,  and  inherit 
everlasting  life.  *  But  many  first  mil  be  last,  and  the  last  mil 
be  first. 

XX.  '  For  the  kingdom  of  heaven  is  like  a  householder,  who  went  out 

2  early  in  the  morning  to  hire  labourers  into  his  vineyard.     And 

having  agreed  with  the  labourers  for  a  penny  a  day,  he  sent  them 

95.  Hit  diBcifleB  were^  amazed,  tayintt.  Who  then  can  he  eaved  ?^If  rich  men, 
with  all  their  advantages,  cannot  7  Who  7  A  poor  man ;  a  peasant ;  a  beggar : 
ten  thousand  of  them,  sooner  than  one  that  is  rich. 

26.  Jems  looking  upon  them — To  compose  their  harried  spirits.  O  what  a 
speaking  look  was  there !  Said  to  them — ^With  the  utmost  sweetness :  With  men 
tkU  if  impo§§ible — It  is  observable,  he  does  not  retract  what  he  had  said :  no,  nor 
soften  it  m  the  least  degree,  but  rather  strengthens  it,  by  representing  the  solva* 
tion  of  a  rich  man  as  tl^  utmost  effort  of  Omnipotence. 

28.  Jn  the  renovation — In  the  final  renovation  of  all  thines :  Ye  ehall  eit — In 
the  begrinning  of  the  judgment  thev  shall  stand,  2  Cor.  v,  10.  Then  being  ab- 
solved, the^  shall  sit  with  the  Juoge,  1  Cor.  vi,  2 :  On  twelve  thrones — So  our 
Lord  promised,  without  expressing  any  condition :  yet  as  absolute  as  the  words 
are,  it  is  certain  there  is  a  condition  implied,  as  in  many  scriptures,  where  none 
is  expressed.  In  consequence  of  this,  thoso  twelve  did  not  sit  on  those  ttoelve 
thrones :  for  the  throne  of  Judas  another  took,  so  that  he  never  sat  thereon. 

99.  And  every  one — In  every  age  and  country;  not  you  my  apostles  only; 
That  hath  forsaJcen  houses,  or  brethren,  or  wife,  or  children — £ither  by  giving 
anv  of  them  up,  when  they  could  not  be  retained  with  a  clear  conscience  ;  or  by 
willinsly  refraining  from  acquiring  them :  ShaU  receive  a  hundredfold — In  value, 
though  not  in  kind,  even  in  the  present  world. 

30.  But  many  first — Many  of  those  who  were  first  colled,  shall  he  last — Shall 
have  the  lowest  reward :  those  who  came  after  them  being  preferred  before  them : 
and  yet  possibly  both  the  first  and  the  last  may  be  saved,  though  with  different 

aX.  1.  Tliat  some  of  those  who  were  first  called  may  yet  be  lost,  our  Lord  con. 
firms  by  the  following  parable :  of  which  the  primary  scope  is,  to  show.  That 
many  of  the  Jews  would  be  rejected,  and  many  of  the  Gentiles  accepted ;  the 
■econdary.  That  of  the  Gentiles,  many  who  were  first  converted  would  bo  last 
and  lowest  in  the  kingdom  of  glory ;  and  many  of  those  who  were  lost  converted 
would  be  first,  and  highest  therein.  The  kingdom  of  heMven  is  like — ^That  is,  the 
manner  of  God's  proceeding  in  his  kingdom  resembles  that  of  a  householder.  In 
the  morning — At  six,  called  by  the  Romans  and  Jews,  the  first  hour.  From 
tiwnce  reckoning  on  to  the  evening,  they  called  nine,  the  third  hour ;  twelve,  the 
4zth ;  three  in  the  afternoon,  the  ninth ;  and  five,  the  eleventh.  To  hire  labour* 
ers  into  his  vineyard — All  who  profess  to  be  Christians  are  in  this  sense  labourers, 
and  are  supposed  during  their  Ufe  to  be  working  in  God*s  vineyard. 

9.  Tlie  Roman  penny  was  about  seven  pence  halfpennv.  [About  thirteen  and 
three  qiiaiter  cents,  American.]   This  was  then  the  usual  price  of  a  day's  labour 

•  Cfaip.  zx,  16;  Mark  z,  81 ;  Luke  xiii,  80. 


CHAPTER  XX.  e? 

3  into  his  vineyard.     And  going  out  about  the  tbird  hour  he  saw 

4  others  standing  idle  in  the  market  place,  and  said  to  them,  Go  ye 
also  into  the  vineyard,  and  whatsoever  is  right,  I  will  give  you. 

5  And  they  went.     Again  going  out  about  the  sixth  and  ninth  hour, 

6  he  did  likewise.  And  going  out  about  the  eleventh  hour,  he  found 
others  standing  idle,  and  saith  to  them.  Why  stand  ye  here  all  the 

7  day  idle  ?  They  say  to  him,  Because  no  man  liath  hired  us.  He 
saith  to  them,  Gk>  ye  also  into  the  vineyard,  and  whatsoever  is 

6  right  ye  shall  receive.  And  in  the  evening  the  lord  of  the  vine- 
yard saith  to  the  steward.  Call  the  labourers,  and  pay  them  their 

9  hire,  beginning  from  the  last  to  the  first.  And  when  they  came 
who  were  hired  about  the  eleventh  hour,  they  received  every  one  a 

10  penny.     But  when  the  first  came,  they  supposed  that  they  should 
have  received  more ;  and  they  likewise  received  every  one  a  penny. 

11  And  having  received  i>,  they  murmured  against  the  householder, 

12  saying,  These  last  have  wrought  one  hour,  and  thou  hast  made 
them  equal  unto  us,  who  have  borne  the  burden  and  the  heat  of  the 

13  day.     And  he  answering  said  to  one  of  them,  Friend,  I  do  thee  no 

14  wrong.    Didst  not  thou  agree  with  me  for  a  penny  ?    Take  what  is 
thine,  and  go :  it  is  my  will  to  give  to  this  last  even  as  to  thee. 

15  Is  it  not  lawful  for  me  to  do  what  I  will  with  my  own?    Is  thine 

16  eye  evil  because  I  am  good  ?     *  So  the  last  shall  be  first,  and  the 
first  last :  for  many  are  called,  but  few  chosen. 

17  t  And  Jesus  going  up  to  Jerusalem,  took  the  twelve  disciples 

18  apart  in  the  way,  and  said  to  them.  Behold  we  go  up  to  Jerusalem, 

6.  About  the  eleventh  hour — ^That  ia,  very  late ;  long  afWr  the  rest  were  called 

8.  In  the  evening — Of  life;  or  of  the  world. 

9.  Who  were  hired  about  the  eleventh  hour — Either  the  Gentiles,  who  were 
called  long  after  the  Jews  into  the  yinojard  of  the  Church  of  Christ ;  or  those  in 
every  age  who  did  not  hear,  or  at  least  understand  the  Gospel  call,  till  their  day 
of  life  was  drawing  to  a  period.  Some  circumstances  of  the  parable  seem  best  to 
•nit  the  former,  some  the  latter  of  these  senses. 

10.  The  first  euppoeed  they  should  have  received  more — Probably  the  first  here 
may  mean  the  Jews,  who  supposed  they  should  always  be  preferred  before  the 
Gentiles. 

13.  Thou  hast  made  them  equal  to  us — So  St.  Peter  expressly.  Acts  xv,  9. 
God — hath  put  no  difference  between  us  (Jews)  and  Mem,  ((pontiles,)  purifying 
their  hearts  by  faith.  And  those  who  were  equally  holy  here,  whenever  they 
were  called,  will  be  equally  happy  hereafter. 

14.  It  is  my  will  to  give  to  this  last  called  among  the  heathens  even  as  to  the  first 
called  among  the  Jews :  yea,  and  to  the  late  converted  publicans  and  sinners, 
even  as  to  those  who  were  called  long  before. 

15.  Is  it  not  lawful  for  me  to  do  what  I  wUl  with  my  own  ? — ^Yea,  doubtless,  to 
give  either  to  Jew  or  Gentile  a  reward  infinitely  greater  than  he  deserves.  But 
oan  it  be  inferred  from  hence,  that  it  is  lawful,  or  possible,  for  the  merciful  Father 
of  spirits  to 

"  Consign  an  unborn  soul  to  hell  ? 
Or  damn  him  from  his  mother's  wmnb  T** 

/•  thine  eye  evil  because  I  am  good — Art  thou  envious,  because  I  am  gracious  T 
Hero  is  an  evident  reference  to  that  malignant  aspect,  which  is  generally  ths 
attendant  of  a  selfish  and  envious  temper. 

16.  So  the  last  shall  be  first,  and  the  first  last — Not  only  with  regard  to  the 
Jews  and  Gentiles,  but  in  a  thousand  other  instances.  For  many  are  called — ^AU 
who  hear  the  Gospel ;  but  few  chosen — Only  those  who  obey  it. 

» Chap,  xix,  90 i  vii,  14.       tMarkz,32;  Lake  zriii, 81. 


68  ST.  MATTHEW. 

and  the  Son  of  man  will  be  betrayed  to  the  chief  priests  and  scribes 

19  and  they  will  condemn  him  to  death,  And  will  deliver  him  to  the 
Gentiles,  to  mock  and  scourge  and  crucify  him ;  and  the  third  day 
he  shall  rise  again. 

20  *Then  came  to  him  the  mother  of  Zebedec's  children  with 
her  sons,  worshipping  Atm,  and  desiring  a  certain  thing  of  him. 

21  And  he  said  to  her,  What  wilt  thou  ?  She  saith  to  him.  Grant  that 
these  my  two  sons  may  sit,  the  one  on  thy  right  hand,  and  the 

22  other  on  thy  left,  in  thy  kingdom.  But  Jesus  answering  said.  Ye 
know  not  what  ye  ask.  Are  ye  able  to  drink  the  cup  that  I  am 
about  to  drink,  or  to  be  baptized  with  the  baptism  that  I  am  bap- 

23  tizedwith?  They  say  unto  him.  We  are  able.  And  he  saith  to  them. 
Ye  shall  indeed  drink  my  cup,  and  be  baptized  with  the  baptism 
that  I  am  baptized  with ;  but  to  sit  on  my  right  hand  and  on  my 
left  is  not  mine  to  give,  save  to  them  for  whom  it  is  prepared  of 

24  my  Father.     And  the  ten  hearing  t^,  were  moved  with  indignation 

25  against  the  two  brethren.  But  Jesus  calling  them  to  him  said. 
Ye  know  that  the  princes  of  the  Gentiles  lord  it  over  them,  and 

26  they  that  are  great  exercise  authority  upon  them,  fit  shall 
not  be  so  among  you ;  but  whosoever  desireth  to  be  great  among 

27  you,  let  him  be  your  minister;  And  whosoever  desireth  to  be 

28  chief  among '^ou,  let  him  be  your  servant :  Even  as  the  Son  of 
man  came  not  to  be  ser^'cd,  but  to  serve,  and  to  give  his  life  a 
ransom  for  many. 

29  :t^  And  as  they  were  going  from  Jericho,  a  great  multitude  fol- 
W  lowed  him.     And  behold  two  blind  men  sitting  by  the  way  side, 

hearing  that  Jesus  was  passing  by,  cried  out,  saying,  Have  mercy 

31  on  us,  O  Lord,  thou  Son  of  David.  And  the  multitude  charged 
them  to  hold  their  peace :  but  they  cried  out  the  more,  saying, 

32  Have  mercy  on  us,  O  Liord,  thou  Son  of  David.    And  Je&us  stand- 

20.  Then  came  to  him  the  mother  of  Zehedee*8  children — Considering  what  he 
had  been  just  speaking,  was  ever  any  thing  more  unreasonable  ?  Perhaps  Zebedee 
himself  was  dead,  or  was  not  a  follower  of  Christ. 

21.  In  thy  kingdom — Still  they  expected  a  temporal  kingfdom. 

22.  Ye  know  not  what  is  implied  in  beinj^r  adranced  in  my  kingdom,  and  neces. 
sarily  prerequired  thereto.  All  who  share  in  my  kingdom  must  first  share  in 
my  sun^rings.  Are  yon  able  and  willing  to  do  this?  Both  these  expressions, 
The  eupt  the  baptiem^  are  to  be  understood  of  his  sufferings  and  death.    The  like 

•expressions  are  common  among  the  Jews. 

23.  But  to  tit  on  my  ri^ht  hand — Christ  applies  to  the  glories  of  heaven,  what 
his  disciples  were  so  stupid  as  to  understand  of  the  glories  of  earth.  But  he  does 
not  deny  that  this  is  his  to  give.  It  is  his  to  give  in  the  strictest  propriety,  both 
as  God,  and  as  the  Son  of  man.  He  only  asserts,  that  he  gives  it  to  none  but 
those  for  whom  it  is  originally  prepared ;  namely,  those  who  endure  to  the  end  in 
the  faith  that  worketh  by  love. 

25    Ye  know  that  the  princes  of  the  Oentiles  lord  it  over  them — ^And  hence  you 
imagine,  the  chief  in  my  kingdom  will  do  as  they :  bat  it  will  be  quite  otherwise. 
26.  Your  minister — That  is,  your  servant. 

30.  Behold  two  blind  men  cried  out — St.  Mark  and  St.  Lake  mention  only  one 
of  them,  blind  Bartimeus.  He  was  far  the  more  eminent  of  the  two,  and,  as  it 
teems,  spoke  for  both. 

31.  The  multitude  charged  them  to  hold  their  peace — ^And  so  they  will  all  who 
begin  to  cry  after  the  Son  of  David.  But  let  those  who  feel  their  need  of  him 
cry  the  more ;  otherwise  they  will  come  short  of  a  core. 

•Markx,35.       fChsp.  xxiii,  11.       t  Bfaik x,  1, 46;  Luke znii, 3fi. 


CHAPTER  XXI  69 

ing  still,  called  them,  and  said,  What  do  ye  desire  that  I  should  do 

33  for  yoa  ?     They  say  to  him,  Lord,  that  our  eyes  may  be  opened. 

34  So  Jesus,  moved  with  tender  compassion,  touched  their  eyes,  and 
immediately  their  eyes  received  sight,  and  they  followed  him. 

XXI.     *  And  when  they  drew  nigh  to  Jerusalem,  and  came  to  Beth- 

2  phage,  at  the  mount  of  Olives,  then  sent  Jesus  two  disciples.  Saying 
to  them.  Go  into  the  village  over  against  you,  and  straightway  ye 
shall  find  an  ass  tied  and  a  colt  with  her ;  loose  and  bring  them 

3  to  me.     And  if  any  man  say  aught  to  you,  say,  The  Loi^  hatli 

4  need  of  them :  and  he  will  send  them  immediately.  This  was  done 
that  it  might  be  fulfilled  which  was  spoken  by  the  prophet,  saying, 

5  t  Tell  ye  the  daughter  of  Sion,  Behold  thy  King  cometh  to  thee 

6  meek  and  sitting  on  an  ass,  even  a  colt  the  foal  of  an  ass.     And 

7  the  disciples  went  and  did  as  Jesus  had  commanded  them,  And 
brought  the  ass  and  the  colt,  and  put  on  them  their  clothes  and  set 

8  him  thereon :  And  a  very  great  multitude  spread  their  garments  in 
the  way ;  and  others  cut  down  branches  from  the  trees  and  strewed 

9  them  in  the  way.  And  the  multitudes  that  went  before  and  that 
followed  after  cried,  saying,  Hosanna  to  the  Son  of  David  ;  blessed 
in  the  name  of  the  Lord  is  he  that  cometh  :  Hosanna  in  the  highest. 

10  And  as  he  came  into  Jerusalem,  all  the  city  was  in  a  commotion, 

1 1  saying,  Who  is  this  ?    And  the  multitude  said.  This  is  Jesus,  the 
prophet  from  Nazareth  of  Galilee. 

12  X  And  Jesus  went  into  the  temple,  and  cast  out  all  that  sold  and 
■  ■    '  ' '  ■       '  ■   ' 

XXI.  5.  The  daughter  of  Sion — ^That  is,  the  inhabitantB  of  Jerasalem :  the 
first  words  of  the  passage  are  cited  from  Isa.  Ixii,  11 ;  the  rest  from  Zech.  ix,  9. 
The  ancient  Jewish  doctors  were  wont  to  apply  these  prophecies  to  the  Messiah. 
Om  am  a»» — ^The  Prince  of  Peace  did  not  take  a  horse,  a  warlike  animal.  Bat  he 
will  ride  on  that  by  and  by,  Rev.  xix,  11.  In  the  patriarchal  ages,  illustrious 
persons  thought  it  no  disgrace  to  make  use  of  this  animal :  but  it  by  no  means 
appears,  that  this  opinion  prevailed,  or  this  custom  continued,  till  the  roign  of 
Tiberias.  Was  it  a  mean  attitude  wherein  our  Lord  then  appeared  7  Mean  even 
to  contempt !  I  grant  it :  I  glory  in  it :  it  is  for  the  comfort  of  my  soul ;  for  the 
honour  of  his'humility,  ana  for  the  utter  confusion  of  all  worldly  pomp  and 
grandeur. 

7.  They  eet  him  thereon — That  is,  on  the  clothes. 

8.  A  great  multitiide  spread  their  garments  in  the  way — A  custom  which  was 
usual  at  the  creation  of  a  king,  2  Kings  ix,  13. 

9.  The  multitudee  cried,  saying — Probably  from  a  Divine  impulse ;  for  certainly 
most  of  them  understood  not  the  words  they  uttered.  Hosanna — (Lord  save  us) 
was  a  solemn  word  in  frequent  use  among  the  Jews.  The  meaning  is,  **  We 
ring  hosanna  to  the  Son  of  David.  Blessed  is  he,  the  Messiah,  of  the  Lord. 
Save.  Thou  that  art  in  the  highest  heavens.**  Our  Lord  restrained  all  public 
tokens  of  honour  from  the  people  till  now,  lest  the  envy  of  his  enemies  should 
interrupt  his  preaching  before  the  time.  But  this  reason  now  ceasing,  he 
■offered  their  acclamations,  that  they  might  be  a  public  testimony  against  their 
wickedness,  who  in  four  or  five  days  after  cried  out.  Crucify  him,  crucify  him. 
The  expressions  recorded  by  the  other  evangelists  are  somewhat  different  from 
these :  but  all  of  them  were  undoubtedly  used  by  some  or  others  of  the  multitude. 

11.  This  is  Jesus  from  Nazareth—What  a  stumbling  block  was  this !  If  he  wsa 
ot  Nazareth,  he  could  not  be  the  Messiah.  But  they  who  earnestly  desired  to 
know  the  truth  would  not  stumble  thereat :  for  upon  inquiry  (which  such  would 
not  fail  to  make)  they  would  find,  he  was  not  of  Nazareth,  but  Bethlehem. 

12.  He  cast  out  all  that  sold  and  bought — Doves  and  oxen  for  sacrifice.    He 

*  Mvkxi,  1 ;  Luke  ziz,  29;  John  xii,  12.        f  Zech.  ix,  9.        tM«kxi,  11, 1ft; 

Lokezix,4S. 


70  ST.  MATTHEW. 

boiigfat  in  the  temple,  and  overthrew  the  taMee  of  the  money  chan- 

13  gers,  and  the  seats  of  them  that  were  selling  dores ;  And  saith  to 
them,  It  is  written,  *  My  house  shall  he  called  the  house  of  prayer, 

14  hut  ye  hare  made  it  a  den  of  thieves.    And  the  hlind  and  lame 

15  came  to  him  in  the  temple,  and  he  healed  them.  But  the  chief 
priests  and  the  scnhes,  seeing  the  wonders  that  he  did,  and  the 
children  crying  in  the  temple  saying,  Hosanna  to  the  Son  of  David, 

16  were  sore  (hspleased.  And  said  to  hiili,  Hearest  thou  what  these  say  ? 
And  Jesus  saith  to  them.  Yea ;  have  ye  never  read,  f  Out  of  the 

17  mouth  of  hahes  and  sucklings  thou  hast  perfected  praise  ?  %  And 
leaving  them  he  went  out  of  the  city  to  Bethany,  and  lodged  there. 

18  Now  in  the  morning,  as  he  was  returning  to  the  city,  he  hungered. 

19  And  seeing  a  fig  tree  in  the  way,  he  came  to  it,  and  found  nothing 
thereon  but  leaves  only.  And  he  saith  to  it,  Lei  no  fruit  grow  on 
thee  henceforward  for  ever.    And  presently  the  fig  tree  withered 

30  away.     And  the  disciples  seeing  U  marvelled,  saying.  How  soon 

21  is  the  fig  tree  withered  away?  Jesus  answering  said  to  them, 
§  Verily  I  say  to  you,  if  ye  have  faith  and  doubt  not,  ye  shall  not 
only  do  this  mirctcle  of  the  fig  tree,  but  also  if  ye  say  to  this  moun- 
tain. Be  thou  lifted  up,  and  be  thou  cast  into  the  sea ;  it  shall  be 

22  done.  And  all  things  whatsoever  ye  shall  ask  in  prayer,  believing, 
ye  shall  receive. 

23  B  And  when  he  came  into  the  temple,  the  chief  priests  and  the 
elders  of  the  people  came  to  him  as  he  was  teaching,  and  said.  By 
what  authority  dost  thou  these  things  ?   and  who  gave  thee  this 

24  authority  ?  And  Jesus  answering  said  to  them,  I  will  also  ask  you 

had  cait  them  out  thiee  jean  befbie,  John  ii,  14 ;  btdding  them  nef  tndb  that 
house  a  kou9e  of  merchandist.  Upon  the  repetition  of  the  offence,  he  uaed  iharper 
words.  In  the  lemjpjtf^— That  is,  in  the  outer  court  of  it,  where  the  Grentilee 
need  to  worship.  The  maney  changers'— -The  exchangers  of  foreign  monev  into 
current  coin,  which  those  who  came  from  distant  parts  might  want  to  omr  for 
the  service  of  the  temple. 

13.  A  den  of  thievee — A  proyerbial  ezpressioB,  fbr  a  baihour  of  wi^ed  men. 

30.  The  dieciplee  eeeing  it — As  they  went  by,  the  next  daj. 

21.  Jeene  aneweringt  eaid,  If^e  have  faith-—yf  hence  we  maj  kam,  that  oae 
great  end  of  our  Lord  in  this  miracle  was  to  eoniirm  and  increase  their  fiiith : 
another  was,  to  warn  them  against  unfraitfulness. 

23.  When  he  was  come  into  the  tempUy  the  chief  frieaU  came— "Who  thought  he 
violated  their  right :  and  the  eldere  of  the  people — Probably,  members  of  the 
sanhedrim,  to  whom  that  title  most  properly  belonged:  which  is  the  more 
probable,  as  they  were  the  persons  under  whose  cognixanoe  the  late  action  of 
Christ,  in  purging  the  temple,  would  naturally  ml  These,  with  the  chief 
priests,  seem  purposely  to  have  appeared  in  a  considerable  company,  to  give  the 
more  weight  to  what  they  said,  and  if  need  were,  to  bear  a  united  testimony 
against  lum.  Ae  he  woe  teaching— Which  also  they  supposed  he  had  no 
anthority  to  do,  being  neither  priest,  nor  Levite,  nor  scnbe.  Some  of  the  priests 
vthough  not  as  priests)  and  all  the  scribes  were  authorixed  teachers.  By  what 
authenty  doet  tkni  theoe  thinge — Publidy  teach  the  people !  And  drive  out  those 
who  had  our  commission  to  traffic  in  the  outer  oourt  7 

94.  /  tbill  aek  yon  one  thing— Who  have  asked  me  many :  The  haptittn^  that  is, 
the  whole  ministry  qf  John,  toae  it  from  heaven  or  from  men  f — By  what  authority 
did  he  act  and  teach  7  Did  man  or  God  grire  him  that  authority  7  Was  it  not 
God  7  But  if  so,  the  consequence  was  clear.  For  John  testified  that  Jesus  waa 
the  Christ. 

•  Isa.-lri,  7 ;  Jer.  rii,  11.       f  Psalm  riii,  2.       %  Mark  xi,  11, 12.       ^  Chap,  xrii,  90i 

ULiikexx,!;  Mark  xi,  37. 


CHAPTEB  XU.  71 

one  thing,  which  if  ye   tell  me,  I   will  likewise  teU   you  by 

25  what  authority  I  do  these  things.  The  baptism  of  John,  whence 
was  it  ?  from  heaven  or  from  men  ?  And  they  reasoned  among 
themselves,  saying,  If  we  say  from  heaven,  he  will  say,  Why 

26  then  did  ye  not  beheve  him  ?   But  if  we  say  of  men,  we  fear 

27  the  multitude ;  for  all  hold  John  as  a  prophet.  And  they  answer- 
ing said  to  Jesus,  We  cannot  tell.     And  he  said  to  them.  Neither 

28  tell  I  you  by  what  authority  I  do  these  things.  But  what  think 
you  ?    A  man  had  two  sons ;    and  coming  to  the  first,  he  said, 

29  Son,  go  to  work  to-day  in  my  vineyard.     He  answering  said,  I 

30  will  not ;  but  afterward  repenting  he  went.  And  coming  to  the 
other  he  said  likewise.     And  he  answered,  I  go,  sir :  but  went 

31  not.  Which  of  the  two  did  the  will  of  his  father?  They  say  to 
him,  The  first.  Jesus  saith  to  them.  Verily  I  say  to  you,  the  pub- 
licans and  the  harlots  go  into  the  kingdom  of  God  before  you. 

32  For  John  came  to  you  in  a  way  of  righteousness,  and  ye  believed 
him  not;  but  the  publicans  and  the  harlots  believed  him.  And 
ye  seeing  iY,  repented  not  afterward,  that  ye  might  believe  him. 

33  *  Hear  another  parable.  There  was  a  certain  householder,  who 
planted  a  vineyaid,  and  hedged  it  round  about,  and  digged  a  wine 
press  in  it,  and  built  a  tower,  and  let  it  out  to  husbandmen,  and 

34  went  into  a  far  country.  And  when  the  season  of  fruit  drew 
near,  he  sent  his  servants  to  the  husbandmen  to  receive  the  fruits 

35  of  it.     And  the  husbandmen  taking  his  servants  beat  one,  and  killed 

36  another,  and  stoned  another.     Again  he  sent  other  servants  more 

37  than  the  former ;  and  they  did  to  them  in  like  manner.  Last  of 
all  he  sent  to  them  his  son,  saying.  They  will  reverence  my  son. 

38  But  the  husbandmen  seeing  the  son,  said  among  themselves. 
This  IS  the  heir ;  come,  let  us  kill  him  and  take  possession  of  his 

39  inheritance.     And  taking  him  they  cast  kirn  out  of  the  vineyard 

40  and  slew  him.     When  therefore  the  lord  of  the  vineyard  cometh, 

41  what  will  he  do  to  those  husbandmen  ?  They  say  to  him.  He  will 
miserably  destroy  those  wicked  men,  and  will  let  out  the  vineyard 

■         '  •  '^~- 

35.  Why  did  ye  not  believe  him — ^Tcetifying  this. 

97.  Neither  tell  I  you — ^Not  again,  in  exproM  terms :  ho  had  often  told  them 
before,  and  they  would  not  believe  him. 

30.  He  anstoeredf  I  go,  eir :  but  went  not — Just  so  did  the  scribes  and  Phari. 
tees :  they  professed  the  greatest  readiness  and  zeal  in  the  service  of  God  :  but 
it  was  bare  profession,  contradicted  by  all  their  actions. 

92.  John  came  in  a  way  of  righteoueneeo — ^Walking  in  it,  as  well  as  teaching 
it.  The  publicane  and  harlots — The  most  notorious  sinners  wore  reformed,  though 
ai  first  they  said,  /  will  not.  And  ye  oeeing  the  amazing  change  which  was 
wrought  in  them,  though  at  first  ye  said,  /  go,  eir,  repented  not  afterward — ^Wero 
no  more  convinced  than  before.    O  how  is  this  scripture  fulfilled  at  this  dav ! 

33.  A  certain  householder  planted  a  wneyard — God  planted  the  Church  in 
Canaan  ;  and  hedged  it  round  about — First  with  the  law,  then  with  his  peculiar 
providence :  and  digged  a  wine  press — Perhaps  it  may  mean  Jerusalem :  and  built 
a  tower — ^The  temple :  and  went  into  a  far  country — ^That  is,  lefl  the  keepers  of 
his  vineyard,  in  some  measure,  to  behave  as  they  should  see  good. 

34.  He  sent  his  servants — His  extraordinary  messengers,  the  prophets:  to  tie 
husbandmen — The  ordinary  preachers  or  ministers  of  the  Jews. 

41.  They  say — Perhaps  some  of  the  by.standers,  not  the  chief  priests  or  Phari* 
;  who,  as  St.  Luke  relates,  said,  God  forbid,  Luke  xx,  16. 

*  Mark  xii,  1 ;  Lake  xx,  9. 


74  ST.  MATTHEW. 

30  the  ScriptureB,  nor  the  power  of  God.    For  in  the  resurrection 
they  neither  many  nor  are  given  in  marriage,  but  are  as  the  angels 

31  of  God  in  heaven.     But  touching  the  resurrection  of  the  dead,  have 

32  je  not  read  that  which  was  spoken  to  you  by  God,  saying,  *I  am 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. 

33  He  is  not  a  God  of  the  dead,  but  of  the  living.    And  the  multitude 
hearing  ii^  were  astonished  at  his  doctrine. 

34  t  But  the  Pharisees  having  heard  that  he  had  silenced  the  Sad« 

35  ducees,  were  gathered  together.     And  one  of  them,  a  scribe,  asked 

36  him  a  question,  trying  him  and  saying.  Master,  which  is  the  great 

37  commandment  in  the  law  ?  Jesus  said  to  him,  X  Thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 

38  with  all  thy  mind.    This  lb  the  first  and  great  commandment.  And 

39  the  second  is  like  unto  it,  ^  Thou  shalt  love  thy  neighbour  as  thy- 

40  self.     On  these  two  commandments  hang  aU  the  law  and  the 
prophets. 

41  I  While  the  Pharisees    were  gathered  together,   Jesus  asked 

42  them,  saying,  What  think  ye  of  Christ  ?  Whose  son  is  he  ?    They 

43  say  to  him,  David's.    He  saith  to  them.  How  doth  David  then  by 

44  the  Spirit  call  him  Lord  ?  Saying,  **  The  Lord  said  to  my  Lord, 
Sit  thou  on  my  nght  hand,  till  I  make  thine  enemies  thy  footstool. 

45  If  David  then  call  him  Lord,  how  \b  he  his  son  ?    And  no  man 

46  was  able  to  answer  him  a  word ;  neither  durst  any  from  that  day 
question  him  any  more. 

XXIII.    Then  spake  Jesus  to  the  multitudes  and  to  his  disciples,  say- 

2  ing,  The  scribes  and  Pharisees  sit  in  the  chair  of  Moses :  All 

3  things  therefore  whatsoever  they  bid  you  observe,  observe  and  do : 

30.  They  are  a$  the  angeU — InoomiptiUe  and  immortal.  So  ia  the  potter  of 
God  ahown  in  them !  So  little  need  had  they  of  marriage ! 

31.  Have  ye  not  read — ^The  Sadduceea  bad  a  peouliar  value  for  the  hooka  of 
Moaes.    Out  of  theae  therefore  our  Lord  axguea  with  them. 

33.  /  am  tAe  Ghd  of  Abraham — ^The  argument  runa  thua  :  God  ia  not  the  God 
of  the  dead,  but  of  the  living :  (for  that  expreaaion,  Thy  God,  impliea  both  benefit 
from  God  to  man,  and  duty  from  man  to  God)  but  he  ia  the  God  of  Abraham, 
laaao,  and  Jacob :  therefore,  Abraham,  laaao,  and  Jacob  are  not  dead,  but  living. 
Therefore,  the  eoul  doea  not  die  with  the  body.  So  indeed  the  Sadduceea  aup- 
posed,  and  it  waa  on  thia  ground  that  they  denied  the  reaurrection. 

33.  At  hie  doctrine — ^At  the  doameaa  and  aolidity  of  hia  anawera. 

85.  A  eeribe  aeking  him  a  queetion,  trying  Ann— Not,  aa  it  aeema,  with  any  ill 
deaiffn  :  but  barelv  to  make  a  farther  trial  of  that  wiadom,  which  he  had  ahown 
in  auencing  the  Sadduceea. 

43.  How  doth  David  then  hy  the  SpirU — By  inapiration,  eaU  him  Lord  f  If  he 
be  merely  the  aon  (or  deaoendant)  of  David  7  If  he  be,  aa  you  auppoao,  a  mere 
man,  the  son  of  a  man  T 

44.  The  Lord  eaid  to  m«  Lord — ^Thia  hia  dominion,  to  which  David  himaelf 
waa  Bubject,  ahowa  both  the  heavenly  majesty  of  the  king,  and  the  nature  of  hia 
kingdom.  Sit  thou  on  my  right  hand^-Thoi  ia,  remain  in  the  higheat  authority 
and  power. 

46.  Neither  dvret  any  queetion  him  amy  mare — Not  by  way  of  enanaring  or 
tempting  him. 

XaIII.  1.  Then — ^Leaving  all  converae  with  hia  adveraaries,  whom  he  now 
left  to  the  hardness  of  their  hearta, 

3.  The  ecribee  eit  in  the  chair  of  Moeee—Thai  ia,  read  and  expound  the  law  ot 
Mosoa,  and  are  their  appointed  teaohera. 

*  Exod,  iii,  6.        f  Mark  xii,  28 ;  Lake  z,  25.        X  Dent,  ri,  5.        ^  Lev.  zix,  19. 

QLukexx,41.       *•  Paalm  ex,  1. 


CHAPTER  KXin.  75 

4  but  do  not  ye  after  their  worls ;  for  they  say  ^d  do  not.  *  For 
they  bind  heavy  burdens  and  grievous  to  be  borne,  and  lay  them 
on  men's  shoulders,  but  they  will  not  move  them  with  their  finger. 

5  t  But  all  their  works  they  do,  to  be  seen  of  men :  they  make  broad 

6  their  phylacteries,  and  enlarge  the  fringes  of  their  garments.  And 
love  tne  uppermost  places  at  feasts,  and  the  chief  seats  in  the  syna- 

7  gogues,  And  salutations  in  the  markets,  and  to  be  called  by  men, 

8  Rabbi,  rabbi.     But  be  not  ye  called  rabbi ;  for  one  is  your  teacher, 

9  and  all  are  your  brethren.     And  call  no  man  your  father  on  earth ; 

10  for  one  is  your  Father,  who  is  in  heaven.     Neither  be  ye  called 

11  masters.;  for  one  is  your  Master,  even  Christ.     ^But  he  that  is 

12  greatest  among  you  shall  be  your  servant.  &  Whosoever  shall 
exalt  himself,  shdl  be  humbled,  and  he  that  shall  humble  himself, 
shall  be  exalted. 

13  But  wo  to  you,  scribes  and  Pharisees,  hypocrites  ;  for  ye  shot 
the  kingdom  of  heaven  against  men :  ye  go  not  in,  neither  suffer 

14  ye  them  that  are  entering  to  go  in.  I  Wo  to  you,  scribes  and 
Pharisees,  hypocrites :  for  ye  devour  widows'  houses,  and  for  a 

Sretence  make  long  prayers ;  therefore  ye  shall  receive  the  greater 
amnation.     Wo  to  you,  scribes  and  Pharisees,  hypocrites ;  for 
ye  compass  sea  and  land  to  make  one  proselyte,  and  when  he  is 
become  so,  ye  make  him  two-fold  more  the  child  of  hell  than  your- 
16  selves.     Wo  to  you,  ye  blind  guides ;  who  say,  Whosoever  shall 

■        ■  *  ■  I  — ^M^ 

3.  All  tkingt  therefore — ^Which  they  read  out  of  the  law,  and  enforoe 
therefrom. 

5.  Their  phylacteriee — The  Jews,  onderstanduig  those  words  literally,  It  §hiU 
he  a$  a  token  upon  thy  hand,  and  ae  frontlet*  between  thine  eyee,  Exod.  ziii,  16. 
And  thou  ehalt  hind  theee  words  for  a  sign  upon  thine  Aaiuf,  and  they  ehall  be  me 
frontlete  between  thine  eyee^  Deut.  vi,  8 ;  used  to  wear  little  scrolls  of  paper  or 
parchment,  bound  on  their  wrist  and  foreheads,  on  which  several  texts  of  Scrip* 
ture  were  writ.  These  they  supposed,  as  a  kind  of  charm,  would  preserve  them 
from  danger.  And  hence  they  seem  to  have  been  called  phylacteries,  or  pre. 
■ervatives. 

The  fringes  of  their  garments — ^Which  God  had  enjoined  them  to  wear,  to 
remind  them  of  doing  ul  the  commandments,  Num.  xv,  38.  These,  as  weU  as 
their  phylacteries,  the  Pharisees  affected  to  wear  broader  and  larger  than 
other  men. 

8,  9,  10.  The  Jewish  rabbis  were  also  called /alW  and  nuuter,  by  their  several 
disciples,  whom  thev  required,  1.  To  believe  implicitly  what  they  affirmed,  with, 
out  asking  any  fartner  reason ;  3.  To  obey  implicitly  what  they  enjoined,  with* 
out  seeking  farther  authority.  Our  Lord,  therefore,  by  forbidding  us  either  to 
give  or  receive  the  title  of  rabbi,  master,  or  father,  forbids  us  eithisr  to  veoeivo 
any  such  reverence,  or  to  pay  any  such  to  any  but  God. 

12.  Whosoever  shall  exalt  himself  shall  be  humbled^  and  he  that  shall  humble 
himself  shall  be  exalted-^li  is  observable  that  no  one  sentence  of  our  Lord's  is  id 
often  repeated  as  this :  it  ocours,  with  scarce  any  variation,  at  least  ten  timea  in 
the  evangelists. 

13.  Wo  to  you — Our  Lord  pronounced  eight  blessings  upon  the  mount :  he 
pronounoes  eiffht  woes  here ;  not  as  imprecations,  but  solemn,  compassionate 
declarations  of  the  misery,  which  these  stubborn  sinners  were  bringing  upon 
themselves.  Ye  go  not  tn-— For  ye  are  not  poor  in  spirit ;  and  ye  hinder  those 
that  would  be  so. 

16.  Wo  to  you,  ye  Uind  guilts*— Before  he  had  styled  them  hypoeriUe,  flom 
their  personal  character:  now  he  gives  them  another  title,  respecting  thoir 
influence  upon  others.    Both  these  appellations  are  severely  put  together  in  tlw 

«Liik0XV,46.       •» Maik xii, 38.       tChap.xx,26.       ^Lokexir,  11 ;  zriii,  14. 
>\^  |lfarksii,40;Liikaxz,47. 


76  ST.  MAITHEW. 

swear  by  the  temple,  it  is  nothii%;  but  whosoever  shall  swear  by 

17  the  gold  of  the  temple  he  is  bound.  Ye  fools  and  blind :  for  which 
is  greater,  the  gold,  or  the  temple  that   sanctifieth  the    gold? 

18  And  whosoever  shall  swear  by  the  altar,  ye  joy,  it  is  nothing :  but 

19  whosoever  shall  swear  by  the  gift  that  is  upon  it,  is  bound.  Ye 
fools  and  blind ;  for  which  is  greater,  the  gift,  or  the  altar  that 

20  sanctifieth  the  gifl  ?  He  therefore  that  s  weareth  by  the  altar,  s  weareth 

21  by  it  and  by  all  things  thereon.     And  he  that  sweareth  by  the  tem- 

22  pie,  sweareth  by  it  and  by  him  that  dwelleth  therein.  And  he 
that  sweareth  by  heaven,  sweareth  by  the  throne  of  God,  and  by 

23  him  that  sitteth  thereon.  Wo  to  you,  scribes  and  Pharisees,  h3rpo- 
crites  ;  for  ye  pay  tithe  of  mint,  and  anise,  and  cummin,  and  have 
neglected  the  weightier  matters  of  the  law,  judgment,  mercy,  and 
faith :  these  ought  ye  to  have  done,  and  not  to  have  neglected  the 

24  others.     Ye  bUnd  guides,  who  strain  out  a  gnat,  and  swallow  a 

25  camel.  Wo  to  you,  scribes  and  Pharisees,  hypocrites;  for  ye 
cleanse  the  outside  of  the  cup  and  the  dish ;  but  within  they  are 

26  full  of  rapine  and  intemperance.  Thou  blind  Pharisee,  cleanse  first 
the  inside  of  the  cup  and  of  the  dish,  that  the  outside  of  them  may 

27  be  clean  also.  Wo  to  you,  scribes  and  Pharisees,  hypocrites ;  for 
ye  are  like  whited  sepulchres,  which  outwardly  indeed  appear  beau- 
tiful, but  within  are  full  of  dead  men's  bones  and  of  all  uncleanness. 

28  So  ye  likewise  outwardly  appear  righteous  to  men  ;  but  within  are 

29  full  of  hypocrisy  and  iniquity.  Wo  to  you,  scribes  and  Pharisees, 
hypocrites ;  for  ye  build  the  tombs  of  the  prophets,  and  adorn  the 

30  sepulchres  of  the  righteous,  and  say,  If  wo  had  been  in  the  days 
of  our  fathers,  we  would  not  have  been  partakers  with  them  in  the 

31  blood  of  the  prophets.     Wherefore  ye  testify  against  yourselves, 

SSd  and  25tb  'w^twob  ;  and  this  sevority  risei  to  the  height  in  the  33d  verse.    The 
g9ld  of  the  temple — ^Tho  treuure  kept  there.    He  ia  bound — To  keep  his  oath. 

20.  He  that  eweareth  hy  the  altars  tweareth  &y  it,  and  by  all  thinge  thereon — Not 
only  by  the  gift,  but  by  the  holy  fire,  and  the  sacrifice ;  and  above  all,  by  that 
God  to  whom  they  belong ;  inaamuch  as  every  oath  by  a  creature  is  an  implicit 
appeal  to  God. 

23.  Judgment — ^That  is,  justice :  Faith — ^The  word  here  means  fidelity. 

24.  Ye  blind  guides,  who  teach  others  to  do  as  you  do  yourselves,  to  etrain  out 
m  gnat — From  the  liquor  they  are  going  to  drink  I  and  ewallow  a  camel — It  is 
■ttange,  that  glaring  false  print,  etrain  at  a  gnat,  which  quite  ahors  the  sense, 
should  ran  through  all  the  editions  of  our  English  Bibles. 

35.  Full  of  rapine  and  intemperance — ^The  censure  is  doable  (taking  intempe- 
ranoe  in  the  vulgar  sense.)  These  miserable  men  procured  unjustly  what  they 
osed  inteinperately.  No  wonder  tables  so  furnished  prove  a  snare,  as  many  find 
by  sad  experience.  Thus  luxury  punishes  fraud  while  it  feeds  disease  with  the 
iraits  of  injustice.  But  intemperance  in  the  full  sense  takes  in  not  only  all  kinds 
of  outward  intemperance,  particularly  in  eating  and  drinking,  but  all  intemperate 
or  immoderate  desires,  whether  of  honour,  gain,  or  sensual  pleasure. 

26.  Ye  build  the  tombe  of  the  propheie^^Ajid  that  is  all,  for  ye  neither  observe 
their  smngs,  nor  imitate  their  actions. 

30.  ne  would  not  have  been  partdkero — So  ye  make  fair  professions,  as  did 
yoor  fathers. 

31.  Wherefore  ye  testify  against  yourselves — By  your  smooth  words  as  well  as 
devilish  actions :  that  ye  are  the  genuine  sons  of  them  who  killed  the  prophets  of 
their  own  times,  while  they  professed  the  utmost  veneration  for  those  of 
put  ages. 

F>om  the  3d  to  the  30th  verse  is  exposed  every  thin^  thst  commonly  passes 
in  the  world  fbr  religiosi  whereby  the  pretendeis  to  it  keep  both  themeelve 


CHAPTER  XXra,  77 

32  that  yo  are  the  sons  of  them  who  killed  the  prophets.  Fill  ye  op 
S3  then  the  measure  of  yow  fathers.   Ye  serpents,  ye  hrood  of  vipers, 

34  how  can  ye  escape  the  damnation  of  hell  ?  *  Wherefore  behold  I 
send  to  you  prophets,  and  wise  men,  and  scribes ;  and  some  of  them 
ye  will  kill  and  crucify,  and  some  of  them  ye  will  scourge  in  your 

35  synagogues,  and  persecute  from  city  to  city  :  That  upon  you  may 
come  all  the  righteous  blood  shed  on  the  earth,  from  the  blood  of 
Abel  the  righteous,  to  the  blood  of  Zechariah  the  son  of  Barachiah, 

36  whom  ye  slew  between  the  temple  and  the  altar.     V.erily  I  say  to 

37  you,  all  these  things  shall  come  upon  this  generation,  f  O  Jeru- 
salem, Jerusalem,  that  killest  the  prophets,  and  stonest  them  who 
were  sent  unto  thee,  how  often  would  i  have  gathered  thy  children 
together  even  as  a  bird  gathereth  her  young  under  her  wings; 

38  and  ye  would  not !     Behold  your  house  is  left  unto  you  desolate. 

39  For  I  say  to  you,  ye  shall  not  see  me  from  this  time,  till  ye  say 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 

and  others  from  entering  into  the  kingdom  of  God;  from  at^ining,  or 
even  seeking  afler  those  tempers,  in  which  alone  true  Christianity  consists.  As, 
1.  Punctuahty  in  attending  on  public  and  private  prayer,  ver.  4-14.  3.  Zeal  to 
make  proselytes  to  our  opinion  or  communion,  though  they  have  less  of  the 
spirit  of  religion  than  before,  ver.  15.  3.  A  superstitious  reverence  for  conse- 
crated  places  or  things,  without  any  for  Him  to  whom  they  are  consecratad, 
ver.  16-22.  4.  A  scrupulous  exactness  in  little  observances,  though  with  th« 
neglect  of  justice,  mercy,  and  faith,  ver.  23,  24.  5.  A  nice  cautiousness  to 
cleanse  the  outward  behaviour,  but  without  any  regard  to  inward  purity,  ver. 
S5,  26.  6.  A  specious  face  of  virtue  and  piety,  covering  the  deepest  hypocrisy 
and  villany,  ver.  27,  28.  7.  A  professed  veneration  for  all  good  men,  except 
those  among  whom  they  live. 

32.  Fill  ye  up — A  word  of  permission,  not  of  command :  as  if  he  had  said,  I 
contend  with  you  no  longer :  I  leave  you  to  yourselves :  you  have  conquoreid : 
now  ^e  may  follow  the  devices  of  your  own  hearts.  The  meature  of  your  fathtre 
— ^Wickedness :  ye  may  now  be  as  wicked  as  they. 

33.  Ye  terpenU — Our  Lord  having  now  lost  all  hope  of  reclaiming  these,  speaks 
■o  as  to  affright  others  from  the  like  sins. 

34.  Wherefore — ^That  it  may  appear  you  are  the  true  children  of  those  murder, 
ers,  and  have  a  right  to  have  their  iniquities  visited  on  you  :  Behold^  I  send — Is 
not  this  speaking  as  one  having  authority?  Proohett — Men  with  supernatural 
credentials :  Wise  men — Such  as  have  both  natural  abilities  and  experience ;  and 
9eribes — Men  of  learning :  but  all  will  not  avail. 

35.  That  upon  you  may  come — ^The  consequence  of  which  will  be,  that  upon 
you  will  come  the  vengeance  of  all  the  righteous  blood  shed  on  the  earth^^ 
Zechariah  the  son  of  Barachiah — ^Termed  Jehoiada,  2  Chron.  xxiv,  20,  where 
the  story  is  related :  Ye  slew — ^Ye  make  that  murder  also  of  your  fathers  your 
own,  by  imitating  it :  Between  the  temple — ^That  is,  the  inner  temple,  ana  the 
altar — Which  stood  in  the  outer  court.  Our  Lord  seems  to  refer  to  this 
instance,  rather  than  any  other,  because  he  was  the  last  of  the  prophets  on 
record  that  were  slain  by  the  Jews  for  reproving  their  wickedness ;  and  because 
God's  requiring  this  blood  as  well  as  that  of  Abel,  is  particularly  taken  notice  of 
in  Scripture. 

38.  Behold  your  house — The  temple,  which  is  now  your  house,  not  God^: 
Is  left  unto  you — Our  Lord  spake  this  as  he  was  going  out  of  it  for  the  last 
time :  Desolate — Forsaken  of  God  and  his  Christ,  and  sentenced  to  utter 
destruction. 

39.  Ye-^ews  in  general ;  men  of  Jerusalem  in  particular :  shall  not  see  me 
from  this  time — ^Which  includes  the  short  space  till  his  death,  till^  after  a  long 
interval  of  desolation  and  misery,  ye  ssy.  Blessed  is  he  that  eometk  tn  theimme  ej 

*  Luke  ai,  49.       f  Luke  xiii,  34. 


78  ST.  MATTHEW. 

XXIV.     '^And  Jesus  going  out  of  the  temple  departed:   and  his 
disciples  came  to  him  to  show  him  the  huildings  of  the  temple. 

2  And  Jesus  said  to  them,  Do  ye  see  all  these  things  ?  Verily  I  say 
to  you,  There  shall  not  he  left  here  one  stone  upon  another, 

3  which  shall  not  he  thrown  down.  And  as  he  sat  on  the  mount  of 
Olives,  his  disciples  came  to  him  privately,  saying.  Tell  us 
when  shall  these  things  he  ?  And  what  shall  be  the  sign  of  thy 

4  coming,  and  of  the  end  of  the  world  ?     And  Jesus  answering  said, 

5  Take  heed  that  no  man  deceive  you.  For  many  will  come  in 
my  name,  saying,   I  am  the   Christ,   and  will  deceive   many. 

6  And  ye  shall  hear  of  wars  and  rumours  of  wars ;  see  that  ye 
be  not  troubled :  for  all  these  things  must  come  to  pass :  but  the 

7  end  is  not  yet.  For  nation  shall  rise  against  nation,  and  kingdom 
agamst  kingdom :  and  there  shall  be  famines  and  pestilences  and 

8  earthquakes  in  divers  places :   All  these  are  the  beginning  of 

9  sorrows.  fThen  will  they  deliver  you  up  to  affliction,  and 
will  kill  you ;  and  ye  shall  be  hated  of  all  nations  for  my  name's 

10  sake.     And  then  will  many  be   offended,   and  will  betray  one 

tie  Lord — ^Ye  receive  me  with  jojful  and  thankful  hearts.    This  also  shall  be 
accomplished  in  its  season. 

XXIV.  2.  There  ahaU  not  be  left  one  atone  ffpon  another — This  was  most  punc- 
taallj  fulfilled ;  for  after  the  temple  was  burnt,  Titus,  the  Roman  general,  oitlered 
the  very  foundations  of  it  to  be  dug  up ;  aflor  which  the  ground  on  which  it  stood 
was  ploughed  up  by  Tumus  Rufus. 

3.  Am  m  aat  on  the  mount  of  Olinea — ^Whence  they  had  a  full  view  of  the 
tmtaple.  When  ahall  theae  thinga  be?  And  what  ahall  be  the  aign  of  thy 
coming,  and  of  the  end  of  the  toond  ? — ^The  disciples  inquire  confusedly,  1.  Con- 
eeming  the  time  of  the  destruction  of  the  temple ;  2.  Concerning  the  signs  of 
Christ's  coining,  and  of  the  end  of  the  world,  as  if  they  imagined  Uiese  two  were 
the  same  thing. 

Our  Lord  answers  distinctly  concerning,  1.  The  destruction  of  the  temple  and 
city,  with  the  signs  preceding,  ver.  4,  &c,  15,  Slc.  2.  His  own  coming,  and  the 
0nd  of  the  world,  with  the  si^s  thereof,  vor.  29-31.  3.  The  time  of  the  destruc 
tion  of  the  temple,  vor.  32,  olc.    4.  The  time  of  the  end  of  the  world,  vor.  36. 

4.  Take  heed  that  no  man  deceive  you — ^Tho  caution  is  more  particularly  designed 
for  the  succeeding  Christians,  whom  the  apostles  then  represented.  The  first  sign 
of  my  coming  is,  the  rise  of  false  prophets.  But  it  is  highly  probaUe,  many  of 
these  things  refer  to  more  important  events,  which  are  yet  to  come. 

5.  Many  ahall  come  in  my  name — First,  false  Christs,  next,  fiilse  prophets, 
m,  11.  At  length,  both  together,  ver.  24.  And  indeed  never  did  so  many 
impostors  appear  in  the  world  as  a  few  years  before  the  destruction  of  Jerusa. 
lem ;  undoubtedly  because  that  was  the  time  wherein  the  Jews  in  general  ex. 
peoted  the  Messiah. 

6.  Wara — Near:  Runumra  of  wara — At  a  distance.  AU  theae  thinga  muat 
come  to  paaa — As  a  foundation  for  lasting  tranquillity.  But  the  end — Concern- 
ing  which  ye  inquire,  ia  not  yet — So  far  fi'om  it,  that  this  is  but  the  beginning 
9f  aorrotoa. 

9.  Then  ahall  they  deliver  you  up  to  qfflictUm—Aa  if  ye  were  the  cause  of  all 
these  evils.  And  ye  ahall  be  hated  of  aU  jiatUma — Even  of  those  who  tolerate 
in  other  sects  and  parties;  but  in  no  nation  will  the  children  of  the  devil  tolerate 
the  children  of  God. 

10.  Then  ahall  many  be  offended — So  as  utterly  to  make  shipwreck  of  faith  and 
a  pure  conscience.  But  hold  ye  fast  faith,  ver.  11,  in  spite  of  false  prophets: 
love,  even  when  iniquity  and  offences  abound,  ver.  12.  And  hope,  unto  the 
end,  ver.  13.  Ho  that  does  so,  shall  be  snatched  out  of  the  burning.  The  love 
•/  many  will  wax  cold — The  generality  of  those  who  love  God  will  (like  the 
Clniroh  at  Ephesus,  Rev.  ii,  4,)  leave  their  first  love. 

•  Milk  xiii,  1 ;  Luke  xxi,  9.       t  Matt  x,  17. 


CHAPTER  XXIV.  79 

1 1  another,  and  hate  one  another.    And  many  false  prophets  will  rite 

12  and  will  deceive  many.    And  because  iniquity  shall  abound,  the 
love  of  many  will  wax  cM, 

13  *  Btit  he  that  shall  endure  to  the  end,  the  same  shall  be  saved. 

14  tAnd  this  Gospel  of  the  kingdom  shall  be  preached  in  all  the 
world,  for  a  testimony  to  all  nations :  and  then  shall  the  end  come. 

15  ^  When  therefore  ye  see  the  abomination  of  desolation  spoken  of 
by  Daniel  the  prophet  standing  in  the  holy  place,  (he  that  readeth, 

16  let  him  understand,)  Then  let  them  who  are  in  Judea  flee  to  the 

17  mountains:  Let  not  him  that  is  on  the  house  top,  come  down  to 

18  take  any  thing  out  of  his  house :  Neither  let  him  who  is  in  the 

19  field  return  back  to  take  his  clothes.     But  wo  to  them  that  are 

20  with  child,  and  to  them  that  give  suck  in  those  days.     And  pray 
ye  that  your  flight  be  not  in  the  winter,  neither  on  the  Sabbath. 

21  For  then  shall  be  great  tribulation,  such  as  was  not  from  the 

22  beginning  of  the  world  to  this  time,  nor  ever  shall  be.    And  imless 
those  days  were  shortened,  no  flesh  would  be  saved ;  but  for  the 

14.  This  Oospel  shall  be  preached  in  all  the  world — ^Not  univeraally :  thia  if 
not  done  yet :  but  in  general  through  the  several  parts  of  the  world,  and  not  on^ 
in  Judea  And  this  was  done  by  St.  Paul  and  the  other  apostles,  before  Jerosa- 
lem  was  destroyed.    And  then  shall  the  end  come — Of  the  city  and  temple. 

Josephus's  History  of  the  Jewish  War  is  the  best  commentary  on  this  chapter. 
It  is  a  wonderful  instance  of  Grod's  providenoe,  that  he,  an  eye  witness,  and  one 
who  lived  and  died  a  Jew,  should,  especially  in  so  extraordinary  a  manner,  be 
preserved,  to  transmit  to  us  a  collection  of*^  important  facts,  which  so  exactly 
illustrate  this  glorious  prophecy,  in  almost  every  circumstance. 

15.  When  ye  see  the  abomination  of  desolation — Daniel's  term  is,  7^  aftomsiM. 
tion  that  maieth  desolate^  chap,  xi,  ol ;  that  is,  the  standards  of  the  desolating 
legions,  on  which  they  bear  the  abominable  images  of  their  idols :  Standing  m 
iM  holy  place — Not  only  the  temple  and  the  mountain  on  which  it  stood,  but  the 
whole  city  of  Jerusalem,  and  several  furlongs  of  land  round  about  it,  were  ac» 
counted  holy ;  particularly  the  mount  on  which  our  Lord  now  sat,  and  on  whicl| 
the  Romans  afterward  planted  their  ensigns.  He  that  readeth  let  him  understand 
Whoever  reads  that  prophecy  of  Daniel,  let  him  deeply  consider  it. 

16.  Then  let  them  who  are  in  Judea  flee  to  the  mountaino—So  the  Christians 
did,  and  were  preserved.  It  is  remarkable  that  after  the  Romans  under  Cestos 
Gallus  made  their  first  advances  toward  Jerusalem,  they  suddenly  withdrew 
again,  in  a  most  unexpected  and  indeed  impolitic  manner.  This  the  Chris- 
tians took  as  a  signal  to  retire,  which  they  did,  some  to  Fella,  and  others  to 
Mount  Libanus. 

17.  Let  not  him  that  is  on  the  house  top  come  down  to  take  any  thing  out  of  kit 
house — It  may  be  remembered  that  their  stairs  used  to  be  on  the  outside  of  their 
houses. 

19.  Wo  to  them  that  are  with  child,  and  to  them  that  give  suck — Because  they 
cannot  so  readily  make  their  escape. 

20.  Pray  ye  that  your  flight  be  not  in  the  winter — ^They  did  so ;  and  the^r 
flight  was  in  the  spring.  Neither  on  the  Sabbath — Being  on  many  accounts 
inconvenient;  beside  that  many  would  have  scrupled  to  travel  far  on  that  day. 
For  the  Jews  thought  it  unlawral  to  waUi  above  two  thousand  paces  (two  miles) 
.on  the  Sabbath  day. 

21.  Then  shall  be  great  tribulation — ^Have  not  many  things  spoken  in  the 
chapter,  as  well  as  in  Mark  xiii,  and  Luke  xxi,  a  farther  and  much  more  exteniiva 
meaning  than  has  been  yet  fulfilled  7 

22.  And  unless  those  days  were  shortened — By  the  taking  of  Jerusalem  sooner 
than  could  be  expected :  No  flesh  would  be  saved — ^The  whole  nation  would  be 
uestroyed.    But  for  the  elects  sake — ^That  is,  for  the  sake  of  the  Christians. 

•lfatt.z,22;]Uikxiv,13;Lokezxi,17.       f  Mark  xiii,  10.       tMttkaii,Ul 

Ldwzii,20;DHkis»97. 


80  .  ST.  MATTHEW. 

23  elect's  sake,  those  days  shall  be  shortened.     *  Then  if  any  say  to 

24  you,  Lo  here  t^  Christ,  or  there ;  believe  it  not.  For  false  Christs 
and  false  prophets  will  arise  and  show  great  signs  and  wonders. 

25  so  that  they  would  deceive  (if  possible)  even  the  elect.     Behold  I 

26  have  told  you  before.  Therefore  if  they  say  to  you.  Behold  he  is 
in  the  desert,  go  not  forth :  Behold  he  is  in  the  secret  chambers, 

27  believe  it  not.  For  as  the  lightning  gocth  from  the  east,  and 
shineth  even  to  the  west,  so  shall  also  Uie  coming  of  the  Son  of 

28  man  be.     f  For  wheresoever  the  carcass  is,  there  will  the  eagles 

29  be  gathered  together.  { Immediately  afler  the  tribulation  of  those 
days,  the  sun  shall  be  darkened,  and  the  moon  shall  not  give  her 
light ;  and  the  stars  shall  fall  from  heaven,  and  the  powers  of  the 

30  heavens  shall  be  shaken.  And  then  shall  appear  the  sign  of  the 
Son  of  man  in  heaven ;  and  then  shall  all  the  tribes  of  the  earth 
mourn,  and  shall  see  the  Son  of  man  coming  in  the  clouds  of 

31  heaven,  with  power  and  great  glory.  And  he  will  send  forth  his 
angels  with  a  lonnd-sounding  trumpet,  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from  one  end  of  heaven 
to  the  other. 

32  ^  Learn  a  parable  from  the  fig  tree :  when  its  branch  is  now 
tender  and  shooteth  forth  leaves,  ye  know  that  the  summer  is  nigh. 

33  So  likewise  when  ye  see  all  these  things,  know  that  it  is  nigh,  even 

34  at  the  doors.     Verily  I  say  to  you.  This  generation  shall  not  pass 

84.  They  woidd  deceive,  if  poesible,  the  very  elect — But  it  is  not  possible  that 
God  should  Buffer  the  body  of  Chrifltians  to  be  thua  deceived. 

37.  For  a$  the  lightning  goeth  forth — For  the  next  coming  of  Christ  will  be  as 
quick  as  lightning ;  so  that  there  will  not  be  time  for  anj  such  previous  warning. 

28.  For  whereaoever  the  eareaee  is,  there  vsill  the  eaglee  be  gathered  together — 
Our  Lord  gives  this,  as  a  farther  reason,  why  they  should  not  hearken  to  any 
pretended  deliverer.  As  if  he  had  said.  Expect  not  any  deliverer  of  the  JcwisL 
nation ;  for  it  is  devoted  to  destruction.  It  is  already  before  God  a  dead  carcass, 
which  the  Roman  eagles  will  soon  devour. 

39.  Immediately  after  the  tribuUatitm  of  those  days — Here  our  Lord  begins  to 
speak  of  his  last  coming.  But  he  speaks  not  so  much  in  the  language  of  man  as 
of  God,  with  whom  a  thousand  years  are  as  one  day,  one  moment.  Many  of  tin- 
primitive  Christians  not  observing  this,  thought  he  would  come  immediately,  in 
the  common  sense  of  the  word :  a  mistake  which  St.  Paul  labours  to  remove,  in 
his  Second  Epistle  to  the  Thessalonians.  The  powers  of  the  heavens — ^Probably  the 
influences  of  the  heavenly  bodies. 

30.  Then  shall  appear  the  sign  of  tJie  Son  of  man  in  heaven — It  seems  a  little 
before  he  himself  descends.  The  sun,  moon,  and  stars  being  extinguished,  (pro- 
bably not  those  of  our  system  only,)  the  sign  of  the  Son  of  man  (perhaps  tlie  cross, 
will  appear  in  the  glory  of  the  liord. 

31.  They  shall  gather  together  his  elect — ^That  is,  all  that  have  endured  to  the 
end  in  the  faith  which  worketh  by  love. 

S3.  Learn  a  parable — Our  Lord  having  spoken  of  the  signs  preceding  the  two 
lifrand  events,  concerning  which  the  apostles  had  inquired,  begins  here  to  speak 
of  the  time  of  them.  And  to  the  question  proposed,  yer.  3,  concerning  the  time 
of  the  destruction  of  Jerusalem,  he  answers  Tor.  34.  Concerning  the  time  of  the 
end  of  the  world,  he  answers  ver.  36. 

34.  This  generation  of  men  now  living  shall  not  pass  till  all  these  things  be  done — 
The  expression  implies,  that  great  part  of  that  generation  would  be  passed  away, 
but  not  the  whole.  Just  so  it  was.  For  the  city  and  temple  were  destroyed 
thirty.nine  or  forty  yean  after. 

«lfarkxiii,21;Lukesvii,23.       fLnke  xvii,37.       tMiikxiii»84;  Luke 

^Mttkaii,96;  Luke ni, 89. 


CHAPTER  XXIV.  81 

35  away  till  all  things  be  done     Heaven  and  earth  shall  pass  away, 

36  but  my  words  shall  not  pass  away.  But  of  that  day  and  hour 
knoweth  no  man,  neither  the  angels  of  heaven,  but  my  Father 
only. 

37  *  But  as  the  days  of  Noah,  so  shall  also  the  coming  of  the  Son  of 

38  man  be.  For  as  in  the  days  that  were  before  the  flood,  they  were 
eating  and  drinking,  marrying  and  giving  in  marriage,  till  Uie  day 

39  that  Noah  entered  into  the  ark,  And  knew  not  till  the  flood  came 
and  took  them  all  away ;  so  shall  also  the  coming  of  the  Son  of 
man  be. 

40  Then  shall  two  men  be  in  the  field :  one  is  taken  and  one  is 

41  left.  Two  women  shall  be  grinding  in  the  mill ;  one  is  taken,  and 
one  is  led, 

42  t Watch  therefore;    for  ye  know  not  what  hour   your  Lord 

43  Cometh.  But  ye  know  this,  that  if  the  householder  had  known  in 
what  watch  the  thief  would  have  come,  he  would  have  watched, 

44  and  not  have  suflered  his  house  to  bo  broken  open.  Therefore 
be  ye  also  ready  :  for  at  an  hoiu:  ye  think  not,  the  Son  of  man  com- 

45  eth.  Who  then  is  the  faithful  and  wise  servant,  whom  his  Lord 
hath  appointed  ruler  over  his  household,  to  give  them  food  in  dne 

46  season  ?  Happy  is  that  servant,  whom  his  Lord  coming  shall  find 

47  so  doing.     Verily  I  say  to  you,  he  will  appoint  him  ruler  over  all 

48  his  goods.     But  if  that  evil  servant  say  in  his  heart,  My  lord 

49  delays  his  coming :  And  shall  begin  to  smite  his  fellow  servant, 

50  and  shall  eat  end  drink  with  the  drunken :  The  lord  of  that  ser- 
vant shall  come  in  a  day  that  he  expecteth  him  not,  and  in  an  hoar 

51  that  he  is  not  aware  of,  And  shall  cut  him  asunder,  and  allot  Mm 
his  portion  with  the  hypocrites :  there  shall  be  the  weeping  and 
the  gnashing  of  teeth. 

36.  But  of  that  day — ^The  daj  of  jadffment ;  Knoweth  no  man — Not  while  our 
Lord  was  on  earth.  Yet  it  might  be  afterward  revealed  to  St.  John  consiatently 
with  this. 

40.  One  U  taken — Into  God's  immediate  protection :  and  one  to  left — To  shaie 
the  common  calamities.  Our  Lord  speaks  as  having  the  whole  transaotion  pm. 
sent  before  his  eyes. 

41.  TtDO  women  okaU  be  grinding — ^Which  was  then  a  common  employment 
of  women. 

43.  Ye  know  not  what  hour  your  Lord  eometh — Either  to  require  year  soul  of 
yon,  or  to  avenge  himself  of  this  nation. 

45.  Wha  then  is  the  faithful  and  wise  servant — ^Whieh  of  you  aspires  after  this 
character  7  Wise — Every  moment  retaining  the  clearest  conviction,  that  all  he 
now  has  is  only  intrusted  to  him  as  a  steward :  Faithful — ^Thinking,  speaking, 
and  acting  continually,  in  a  manner  suitable  to  that  conviction. 

48.  But  if  that  evil  serrani-^Now  evil,  having  put  away  faith  and  a  goad 
eonseienee, 

51.  And  allot  him  his  portion  wth  the  hypocrites — ^The  worst  of  sinners,  as 
upriffht  and  sincere  as  ho  was  once. 

It  ministers  are  the  persons  here  primarily  intended,  there  is  a  peculiar  pro- 
priety  in  the  expression.  For  no  hypocrisy  can  be  baser,  than  to  call  oursehw 
ministers  of  Christ,  while  we  are  the  slaves  of  avarice,  ambition,  or  sensualilj. 
Wherever  such  are  found,  may  God  reform  them  by  his  grace,  or  disarm  them  of 
that  power  and  influence,  which  they  oontinoally  abuse  to  his  dishonoiir»  sad  l# 
their  own  aggravated  damnation  I 

•XAikexvii,ai.       tllMkaii,»;MLezii,3S;izi,a4. 

a 


»  ST.  MATTHEW 

XXY.    Then  shall  the  kingdom  of  heaven  be  like  ten  virgins  who 

2  taking  their  lamps,  went  forth  to  meet  the  bridegroom.     But  five 

3  of  them  were  wise,  and  five  toere  foolish.     They  that  were  foolish 

4  taking  their  lamps,  took  no  oil  with  them.     But  the  wise  took  oil 

5  in  their  vessels  with  their  lamps.     While  the  bridegroom  delayed, 

6  they  all  slumbered  and  slept.     But  at  midnight  there  was  a  cry, 
Behold  the  bridegroom  cometh:    come   ye   forth  to  meet  him. 

7  Then  all  those  virgins  arose  and  trimmed  their  lamps.     And  the 

8  foolish  said  to  the  wise,  Give  us  of  your  oil ;  for  our  lamps  are 

9  gone  out.     But  the  wise  answered.  Lest  there  be  not  enough  for 
us  and  you :    go  ye  rather  to  them  that  sell,  and  buy  for  your- 

10  selves.     And  while  they  went  to  buy,  the  bridegroom  came  ;  and 
they  that  were  ready  went  in  with  him  to  the  marriage ;  and  the 

11  door  was  shut.     Afterward  come  also  the  other  virgins,  saying, 

12  Lford,  Lord,  open  to  us.     But  he  answering  said,  Venly  I  say  to 

13  you,  I  know  you  not.    Watch  therefore  ;  for  ye  know  not  the  day 
nor  the  hour. 

14  *  For  the  kingdom  of  heaven  i^  as  a  man  travelling  into  a  far  coun- 
try, uiho  called  his  own  servants,  and  delivered  to  them  his  goods. 

XXY.  This  chapter  contains  the  last  public  discourse  Mrhich  oar  Lord 
uttered  before  he  was  offered  up.  He  had  betoro  frequently  declared  what  would 
be  the  portion  of  all  the  workers  of  iniquity.  But  what  will  become  of  those 
who  do  no  harm  ?  Honest,  inoffbnsire,  good  aort  of  people  7  We  have  here  a 
datr  and  full  answer  to  this  important  question. 

1.  Then  ahatt  the  kingdom  of  heaven — ^That  is,  the  candidates  for  it,  be  like 
ten  virgine — The  brideniaids  on  the  wedding  night  were  wont  to  go  to  the 
house  where  the  bride  was,  with  burning  lamps  or  torches  in  their  hands,  to  wait 
fbr  the  bridegroom's  coming.  When  he  drew  near,  they  went  to  meet  hipi  with 
their  lamps,  and  to  conduct  him  to  the  bride. 

3.  Thefoolieh  took  no  oil  with  them — No  more  than  kept  them  burning  just  for 
the  present.  None  to  supply  their  future  want,  to  recruit  their  lamp's  decay. 
T%e  lamp  is  faith.     A  lamp  and  oil  with  t7,  is  faith  working  by  love. 

4.  The  VDtae  took  oil  in  their  veeeele — Love  in  their  hearts.  And  they  daily 
■ought  a  fresh  supply  of  spiritual  strength,  till  their  fkith  was  made  perfect. 

5.  While  the  Irridegroom  delayed — ^That  is,  before  they  wore  called  to  attend 
him,  they  all  elumhered  and  slept — ^Wore  easy  and  quiet,  the  wise  enjoying  a  true, 
the  foolish  a  false  peace. 

6.  At  midnight — In  an  hour  quite  unthought  of. 

7.  They  trimmed  their  lampo — ^They  examined  themselves  and  prepared  to 
meet  their  God. 

8.  Oive  tu  of  your  ot7,  for  our  lampe  are  gone  out — Our  faith  is  dead.  What  a  time 
to  discover  this  !  Whether  it  mean  the  time  of  death,  or  of  judgment.  Unto  which 
of  the  ffotnts  wilt  thou  then  turn  ?    Who  can  help  thee  at  such  a  season  7 

9.  But  the  wise  answered.  Lest  there  he  not  enough  for  vs  and  ^ou  / — Beginning 
the  sentence  with  a  beautiful  abruptness ;  such  as  showed  their  surprise  at  the 
state  of  those  poor  wretches,  who  had  so  long  deceived  them,  as  well  as  their 
own  fools.  Lest  there  be  not  enough — It  is  sure  there  is  not ;  for  no  man  has 
more  than  holiness  enough  for  himself.  Oo  ye  rather  to  them  that  sell — ^Without 
money  and  without  price :  that  is,  to  G^,  to  Christ.  And  buy — If  ye  can.  O 
no  I   The  time  is  past  and  returns  no  more ! 

13.  Watch  therefore — ^He  that  watehes  has  not  only  a  burning  lamp,  but  like. 
wise  oil  in  his  vessel.  And  even  when  he  sleepeth,  his  heart  waketh.  He  is 
fmet ;  but  not  secure. 

14.  Our  Lord  proceeds  by  a  parable  still  plainer  (if  that  can  be)  to  declare  the 
final  reward  of  a  harmless  man.  May  God  give  all  such  in  this  their  day,  ears 
to  hear  and  hearts  to  understand  it !  The  kingdom  of  heaveth^ThsX  is,  the  King 
of  btaven,  Christ. 

«Mvkaii,8i;'Ldwix.l8. 


CHAPTER  XXV.  83 

15  And  ta  one  he  gave  five  talents,  to  another  two,  and  to  another  one^ 
to  each  according  to  his  own  ability,  and  immediately  took  his 

16  journey.     Then  he  who  had  received  the  five  talents,  went  and 

17  traded  with  them,  and  gained  other  ^ve  talents.     And  likewise  he 

18  that  had  received  the  two,  he  also  gained  other  two.  But  he  that 
had  received  the  one,  went  and  digged  in  the  earth,  and  hid  his 

19  master^s  money.     After  a  long  time  the  master  of  those  servants 

20  cometh  and  reckoneth  with  them.  And  he  that  had  received  the 
&ye  talents  came  and  brought  other  five  talents,  saying.  Sir,  thoa 
deliveredst  to  me  five  talents,  behold,  I  have  gained  to  them  dve 

21  talents  more.  His  master  said  to  him.  Well  done,  good  and  faith- 
ful servant :  thou  hast  been  faithful  over  a  few  things  ;  1  will  set 

22  thee  over  many  things :  enter  thou  into  the  joy  of  thy  lord.  He 
also  that  had  received  the  two  talents,  came  and  said,  Sir,  thou 
deliveredst  to  me  two  talents ;  behold,  I  have  gained  to  them  two 

23  other  talents.  His  master  said  to  him.  Well  done,  good  and  faith- 
ful  servant ;  thou  hast  been  faithful  over  a  few  things  ;  I  will  set 

24  thee  over  many  things :  enter  thou  into  the  joy  of  thy  lord.  Then 
he  that  had  received  the  one  talent  came  and  said.  Sir,  I  knew  that 
thou  art  a  hard  man,  reaping  where  thou  hast  not  sown,  and  gather- 

25  ing  whence  thou  hast  not  scattered.     And  being  afraid,  I  went  and 

26  hid  thy  talent  in  the  earth  ;  lo,  thou  hast  what  is  thine.  His  mas- 
ter answering  said  to  him,  Thou  wicked  and  slothful  servant,  thou 
knewest  that  I  reap  where  1  sowed  not,  and  gather  whence  I  had 

27  not  scattered.  Thou  oughtest  therefore  to  have  put  my  money  to 
the  bankers,  and  at  my  coming  I  should  have  received  my  own  with 

28  interest.     Take  therefore  the  talent  from  him,  and  give  it  to  him 

29  who  hath  ten  talents.  *  For  to  every  one  that  hath  shall  bo  given, 
and  he  shall  have  abundance  :  but  from  him  that  hath  not  shall  be 

30  taken  away  even  what  he  hath.     And  cast  ye  the  unprofitable  ser- 

15.  To  one  he  gave  Jive  i<dentaf  to  another  twot  and  to  another  one — And  who 
knowi  whether  (all  circumttances  considered)  there  be  a  greater  disproportion 
than  this,  in  the  talents  of  those  who  have  received  the  most,  and  those  who  have 
received  the  fewest  ?  According  to  hie  own  ability — The  words  may  be  translated 
more  literally,  according  to  iSe  own  mighty  power.  And  immediately  took  hie 
journey — To  heaven. 

18.  He  that  had  received  one — Made  his  having  fewer  talents  than  others  a  pre- 
tence for  not  improving  any.  Went  and  hid  hie  maeter*e  money — Reader,  art  thoa 
doing  the  same?  Art  thou  hiding  the  talent  God  hath  lent  thee  ? 

24.  /  knew  thou  art  a  hard  man — No.  Thou  knowest  him  not.  He  never 
knew  God,  who  thinks  him  a  hard  master.  Reaping  where  thou  haet  not  eown-^ 
That  is,  requiring  more  of  us  than  thou  hast  given  us  power  to  perform.  So  does 
every  obstinate  sinner,  in  one  kind  or  other,  lay  the  blame  of  his  own  sins 
on  God. 

25.  And  I  wae  afraid — Lest  if  I  had  improved  my  talent,  I  should  have  had 
the  more  to  answer  for.  So  from  this  fear,  one  will  not  learn  to  read,  another 
will  not  hear  sermons  ! 

26.  Thou  kneweet — ^That  I  require  impossibilities !  This  is  not  an  allowing,  bat 
a  strong  denial  of  the  charge. 

27.  Thou  oughtest  therefore — On  that  very  account,  on  thy  own  suppositioDy 
to  have  improved  my  talent,  as  far  as  was  possible. 

29.  To  every  one  that  hath  shall  be  given — So  close  does  God  keep  to  this 
stated  rule,  from  the  beginning  to  the  end  of  the  world. 

30.  Cast  ye  the  unprofitable  eervant  into  the  outer  darkneee — For  whalT  what 

•Matt.«ii,ia 


84  ST.  MATTHEW. 

rant  into  the  outer  darkness :  there  shall  be  the  weeping  and  the 
gnashing  of  teeth. 

31  When  the  Son  of  man  shall  come  in  his  glory,  and  all  the  holy 
angels  with  him,  then  shall  he  sit  upon  the  throne  of  his  glory. 

32  And  all  the  nations  shall  be  gathered  before  him,  and  he  will  sepa- 
rate them  one  from  another,  as  a  shepherd  separateth  the  sheep 

33  from  the  goats.  And  he  will  set  the  sheep  on  his  right  hand,  and 
84  the  goats  on  his  left.     Then  will  the  king  say  to  them  on  his  right 

hand.  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 

35  for  you  from  the  foundation  of  the  world.     For  I  was  hungry, 
and  ye  gave  me  meat ;  I  was  thirsty,  and  ye  gave  me  drink ;  I  was 

36  a  stranger,  and  ye  took  me  in :  Naked,  and  ye  clothed  me  :  I  was 
sick,  and  ye  visited  me ;   I  was  in  prison,  and  ye  came  to  me. 

37  Then  will  the  righteous  answer  him,  saying,  Lord,  when  saw  we 
thee  hungry,  and  fed  thee  1    Or  thirsty,   and  gave   thee  drink  ? 

38  When  saw  we  thee. a  stranger,  and  took  thee  in  ?    Or  naked,  and 

39  clothed  thee  ?    Or  when  saw  we  thee  sick  or  in  prison,  and  came 

40  to  thee  1  And  the  king  will  answer  and  say  to  them.  Verily  I  say 
to  you,  inasmuch  as  ye  did  it  to  one  of  the  least  of  these  my  brc- 

41  thren,  ye  did  it  to  me.    Then  will  he  say  to  them  on  his  left  hand, 

^         '  .  ■     ■      ■  ■  I  ■  ..II         ■ 

had  he  done  7  It  is  true  he  had  not  done  good.  But  neither  ia  he  charged  with 
doing  any  hann.  Why,  for  this  reason,  for  barely  doing  no  Aarm,  he  is  consigned 
to  outer  darkness.  He  is  pronounced  a  toieked,  because  he  was  a  tlothfuL,  an 
unvrofitahU  Mtrvant,  So  mere  hamdeaeneMs^  on  which  many  build  their  hope  of 
■aWation,  was  the  caiiae  of  hie  damnation !  There  Mkail  be  the  weeping — Of  the 
careless  thoughtless  sinner ;  and  the  gnashing  of  teeth — Of  the  proud  and  stubborn 

The  same  great  truth,  that  there  is  no  such  thing  as  negative  goodness,  is  in 
this  chapter  shown  three  times :  1.  In  the  parable  of  the  virgins;  3.  In  the  still 
plainer  parable  of  the  servants,  who  had  received  the  talents ;  and  3.  In  a  direct 
nnparabolical  declaration  of  the  manner  wherein  our  Lord  will  proceed  at  the 
last  day.  The  several  parts  of  each  of  these  exactly  answers  each  other,  only 
each  rises  above  the  preceding. 

31.  When  the  Son  of  man  ohaU  come  in  hie  glory,  and  all  the  holy  angeU  with 
him — ^With  what  majesty  and  grandeur  does  our  Lord  here  speak  of  himself 
Giving  us  one  of  the  noblest  instances  of  the  true  sublime.  Indeed  not  man/ 
descriptions  in  the  sacred  writings  themselves  seem  to  equal  this.  Methinks  we 
can  hardly  read  it  without  imagining  ourselves  before  the  awful  tribunal  it 
describes. 

34.  Inherit  the  kingdom — Purchased  by  my  blood,  for  all  who  have  believed  in 
me  with  the  faith  which  wrought  by  love.  Prepared  for  you — On  purpose  for 
you.  May  it  not  be  probablv  inferred  from  hence,  that  man  was  not  created 
merely  to  fill  up  the  places  of  the  fallen  angels  7 

35.  /  was  hungrvj  and  ye  gave  me  meat;  I  was  thtrttVt  and  ye  gave  me  drink — 
All  these  works  of  outwanT  mercy  suppose  faith  and  love,  and  must  needs  be 
accompanied  with  works  of  spiritual  mercy.  But  works  of  this  kind  the  Judge 
could  not  mention  in  the  same  manner.  He  could  not  say,  I  was  in  error,  and 
ye  recalled  me  to  the  truth ;  I  was  in  sin,  and  ye  brought  me  to  repentance.  In 
j>risofi— Prisoners  need  to  be  visited  above  all  others,  as  they  are  commonly 
solitary  and  forsaken  by  the  rest  of  the  world. 

37.  Then  shall  the  righteoue  answer — It  cannot  be,  that  either  the  righteous  or 
the  wicked  should  answer  in  these  very  words.  What  we  learn  herefrom  is, 
that  neither  of  them  have  the  same  estimation  of  their  own  works  as  the 
Judge  hath. 

40.  Inasmuch  as  ye  did  it  to  one  of  the  least  of  these  mw  brethren,  ye  did  it  to 
fM — ^What  encouragement  is  here  to  assist  the  household  of  faith  7  But  let  us 
likewise  remember  to  do  good  to  aU  men* 

'  41.  Depart  into  the  everlasting  fire,  which  was  frepwrsd  for  the  devU  and  his 
Mfcl*— Not  originally  for  yoa :  ywi  an  mtniden  into  everiMtiDf  fire. 


CHAPTER  XXVI.  85 

Depart  from  me,  ye  cursed,  into  the  eveilesting  fire,  which  was 

42  prepared  for  the  devil  and  his  angels.     For  I  was  hungry,  and  ye 

43  gave  me  no  meat ;  I  was  thirsty,  and  ye  gave  me  no  drink :  I  was 
a  stranger,  and  ye  took  me  not  in  ;  naJied,  and  ye  clothed  me  not ; 

44  sick  and  in  prison,  and  ye  visited  me  not.  Then  will  they  also 
answer  him,  saying,  Lord,  when  saw  we  thee  hungiy,  or  athirst,  or 
a  stranffer,  or  naked,  or  sick,  or  in  prison,  and  did  not  minister  unto 

45  thee  ?  Then  will  he  answer  them,  saying.  Verily  I  say  to  you,  inas- 
much as  ye  did  it  not  unto  one  of  the  least  of  these,  ye  did  it  not 

46  to  me.  And  these  shall  go  away  into  everlasting  punishment ;  but 
the  righteous  into  life  everlasting. 

XXVI.     *  And  when  Jesus  had  finished  all  these  discourses,  he  said 

2  to  his  disciples.  Ye  know  that  afler  two  days  is  the  passover, 

'3  and  the  Son  of  man  is  betrayed  to  be  crucified.     Then  the  chief 

priests  and  th^  scribes,  and  the  elders  of  the  people,  assembled 

together  at  the  palace  of  the  high  priest,  who  was  called  Caiaphas, 

4  And  consulted  together  how  they  might  apprehend  Jesus  by  subtiltv 

5  and  kill  Aim.   But  they  said,  Not  at  the  feast,  lest  there  be  a  tumult 
among  the  people. 

6  t  Now  when  Jesus  was  in  Bethany,  in  the  house  of  Simon  the 

7  leper.  There  came  to  him  a  woman,  having  an  alabaster  box  of 
very  costly  ointment,  and  poured  it  on  his  head,  as  he  sat  at  table. 

44.  Then  wiU  they  answer — So  the  endemvour  to  jastify  tbemaelveB,  will  remain 
with  the  wicked  even  to  that  da^ ! 

46.  And  thege  ehall  go  away  tnto  everlaiting  pumehment,  hut  the  righteout  into 
life  everlaeting — Either  thereu>re  the  panishment  ie  strictly  eternal,  or  the  reward 
it  not :  the  very  same  expression  being  applied  to  the  former  as  to  the  latter.  The 
Jndee  will  speak  first  to  the  righteous,  in  the  audience  of  the  wicked.  The  wicked 
shall  then  go  away  into  everlasting  fire,  in  the  view  of  the  righteous.  Thos  the 
damned  shdl  see  nothing  of  the  everlasting  life ;  but  the  just  will  see  thejmnish. 
ment  of  the  ungodly.  It  is  not  only  particularly  observable  here,  1.  That  the 
punishment  lasts  as  long  as  the  reward ;  but,  2.  That  this  punishment  is  so  fiir 
from  ceasing  at  the  end  of  the  world,  that  it  does  not  begin  till  then. 

XXVI.  1.  When  Jeeue  had  finiehed  all  theoe  diaeoureee — ^When  he  had  spoken 
all  he  hod  to  speak.  Till  then  he  would  not  enter  upon  his  passion :  then  he 
would  delay  it  no  longer. 

2.  After  two  daye  i$  the  poMmtter — ^The  manner  wherein  this  was  celebrated 
gives  much  light  to  several  circumstances  that  follow.  The  master  of  the  fnmily 
began  the  feast  with  a  cup  of  wine,  which  having  solemnly  blessed,  he  divided 
among  the  guests,  Luke  zxii,  17.  Then  the  supper  began  with  the  unleavened 
bread  and  hitler  herbs ;  which  when  they  had  all  tasted,  one  of  the  young  persons 
present  (according  to  £2xod.  xii,  26)  asked  the  reason  of  the  solenmity.  This 
introduced  the  showing  forth,  or  declaration  of  it :  in  allusion  to  which  we  read 
of  showing  forth  the  Lord's  death,  1  Cor.  xi,  26.  Then  the  master  rose  up  and 
took  another  cup,  before  the  lamb  was  tasted.  After  supper,  he  took  a  thin  loaf 
or  cake,  which  he  broke  and  divided  to  all  at  the  table,  and  likewise  the  cup, 
usually  called  the  cup  of  thanksgiving,  of  which  he  drank  first,  and  then  aU  the 
guests.  It  was  this  bread  and  tMs  cup  which  our  Lord  consecrated  to  be  a  stand- 
ing  momoriol  of  his  death. 

3.  The  chief  prieete  and  the  eeribee  and  the  elders  of  the  people — (Heads  of  fiu 
milies.)  These  together  constituted  the  sanhedrim,  or  great  council,  which  had 
the  supreme  authority,  both  in  civil  and  ecclesiastical  affairs. 

5.  But  they  saidf  Not  at  the  feast — ^This  was  the  result  of  human  wisdom. 
But  when  Judas  came  they  changed  their  purpose.  So  the  counsel  of  God  took 
place,  and  the  true  paschal  Lamb  was  offered  up  on  tho  great  day  of  the  pasehsl 
Bolenmity* 

*  Mark  ziv,  1  *  Luke  xxii,  1.        f  Mark  ziv,  3. 


86  ST.  MATTHEW. 

8  But  his  disciples  seeing  tY,  had  indignation,  8a3ring,  To  what  pur* 

9  pose  is  this  waste  ?     For  this  might  have  heen  sold  for  mnch,  and 

10  given  to  the  poor.     Jesus  knowing  it,  said  to  them,  Why  trouble 

11  ye  the  woman  ?    She  hath  wrought  a  good  work  on  me.     For  ye 

12  have  the  poor  always  with  you ;  but  me  ye  have  not  always.  For 
in  pouring  this  ointment  on  my  body,  she  hath  done  it  for  my  burial. 

13  Verily  I  say  to  you,  wheresoever  this  Gospel  shall  be  preached  in 
the  whole  world,  this  also  which  she  hath  done  shall  be  spoken  for 
a  memorial  of  her. 

14  *Then  one  of  the  twelve,  called  Judas  Iscariot,  going  to  the 

15  chief  priests,  said,  What  will  ye  give  me,  and  I  will  deliver  him 
t9  you  ?     And  they  bargained  with  him  for  thirty  pieces  of  silver. 

16  And  from  that  time  he  sought  opportunity  to  deliver  him. 

17  fOn  the  first  day  of  unleavened  bread,  the  disciples  came  to 
Jesus,  saying  to  him.  Where  wilt  thou  that  we  prepare  for  thee  to 

18  eat  the  passover?  And  he  said.  Go  into  the  city  to  such  a  man, 
and  say  to  him.  The  Master  saith.  My  time  is  at  hand :  I  keep 

19  the  passover  at  thy  house  with  my  disciples.  And  the  disciples 
did  as  JesQs  had  appointed  them;  and  they  made  ready  the 
passover. 

20  X  When  the  evening  was  come,  he  sat  down  with  the  twelve. 

21  And  as  they  ate  he  said.  Verily  I  say  to  you,  one  of  you  will 

22  betray  me.     And  they  were  exceeding  sorrowful,  and  began  each 

23  of  them  to  say  to  him,  Lord,  is  it  I  ?  And  he  answering,  said.  He 
that  dippeth  his  hand  with  me  in  the  dish,  the  same  will  betray  me. 

24  The  Son  of  man  indeed  goeth  as  it  is  written  of  him :  but  wo  to 
that  man  by  whom  the  Son  of  man  is  betrayed :  it  had  been  good 

25  for  that  man  if  he  had  never  been  bom.     Then  Judas  who  be- 

8*  His  disciples  seeing  it,  had  indignatiani  eafing — It  Memfl  several  of  them 
ware  angry,  and  spoke,  though  none  so  warmlv  as  Judas  Iscariot. 

11.  Ye  have  the  poor  ehomye  toiih  yon — Such  is  the  wise  and  graeions  provi. 
denee  of  God,  that  we  may  have  always  opportunities  of  relieving  their  wants, 
and  so  laying  up  for  ourselves  treasures  in  heaven. 

13.  She  hath  done  it  for  my  burial — As  it  were  for  the  embalming  of  my  body. 
Indeed  this  was  not  her  design :  but  our  Lord  puts  this  construction  upon  it,  to 
confirm  thereby  what  he  had  before  said  to  his  disciples,  concerning  his  approach, 
in*  death. 

13.  This  OospeU-Thm  is,  thn  part  of  the  Gospel  history. 

15.  They  bargained  with  him  for  thirty  pieeee  of  st2ver~( About  three  pounds 
fifteen  shillings  sterling ;  or  sixteen  dollars  sijcty..seven  cents,)  the  price  of  a  slave, 
Ezod.  xzi,  33. 

17.  On  the  fhrst  day  of  unleavened  bread — Being  Thursday,  the  fourteenth  day 
of  the  first  month,  Ezod.  xii,  6,  15. 

18.  The  Master  sailA,  My  time  is  at  hand — ^That  is,  the  time  of  my  suffering. 
S3.  He  that  dippeth  his  hand  with  me  in  the  dish^^Whith  it  seems  Judas  was 

doing  at  that  very  time.    This  dish  was  a  vessel  fiill  of  vinegar,  wherein  they 
dipped  their  bitter  herbs. 

S^4.  The  Son  of  man  goeth  through  sufferings  to  glory,  as  it  is  written  of  him — 
Yet  this  is  no  excuse  for  him  that  betrayeth  him :  miserable  will  that  man  be : 
it  had  been  good  for  that  man  if  he  had  not  been  bem — May  not  the  Same  be  said 
of  every  man  that  finally  perishes  7  But  who  can  reconcUe  this,  if  it  were  true 
of  Judas  alone,  witJ^  the  doctrine  of  nnivenal  salvation? 

•  If  aik  xiv,  10 ;  Lake  uii,  3.        f  Mark  xiv,  12 ;  Luke  xxu,  7.        t  Mazk  ziv,  17  ; 

Lake  xxii,  li. 


■.  v 


CHAPTER  XXVI.  €T 

trayed  him  answering  said,  Master,  is  it  I  ?   He  saith  to  him.  Thou 
hast  said. 

26  And  after  they  had  eaten,  Jesus  took  the  bread,  and  blessed  and 
brake  and  gave  it  to  his  disciples,  and  said.  Take,  eat ;  this  is  my 

27  body.    And  he  took  the  cup,  and  having  given  thanks,  gave  it  to 

28  them,  saying,  Drink  ye  all  of  it.     For  this  is  my  blood  of  the  new 

29  testament,  which  is  shed  for  many,  for  the  remission  of  sins.  I  say 
to  you,  I  will  not  drink  henceforth  of  this  fruit  of  the  vine  till  that 
day  when  I  drink  it  new  with  you  in  my  Father's  kingdom. 

30  *And  when  they  had  sung  the  hymn,  they  went  out  into  the 

31  mount  of  Olives.  Then  saith  Jesus  to  them.  All  ye  will  be 
offended  at  me  this  night,  for  it  is  written,  f  I  will  smite  the  Shep- 

32  herd,  and  the  sheep  of  the  flock  shall  be  scattered.    But  after  I  am 

33  risen,  I  will  go  before  you  into  Galilee.  Peter  answering  said 
to  him.  Though  all  should  be  offended  at  thee,  I  will  never  be 

34  offended.  Jesus  said  to  him.  Verily  I  say  to  thee.  That  in  this  veiT 

35  night  before  cock  crowing  thou  wilt  deny  me  thrice.  Peter  saith 
to  him.  If  I  must  die  with  thee,  yet  I  will  in  nowise  deny  thee.  In 
like  manner  also  said  all  the  disciples. 

36  X  ^^^^  Cometh  Jesus  with  them  to  a  place  called  Gethsemane, 

25.  Thou  ktut  said — ^Th&t  it,  it  ii  as  thou  hait  said. 

26.  Je9U8  took  the  bread — the  bread  or  cake,  which  the  master  of  the  family 
used  to  divide  among  them,  after  they  had  eaten  the  paMoyer.  The  cuatom 
our  Lord  now  transferred  to  a  nobler  use.  This  bread  is,  that  is,  signifies  or 
represents  my  body,  according  to  the  style  of  the  sacred  writers.  Thus  Gen. 
zl,  12,  The  three  branches  are  three  days.  Thus  Gal.  iv,  24,  St.  Paul  speaking  of 
Sarah  and  Hagar,  s&ySf  These  are  the  two  covenants.  Thus  in  the  mnd  type  of 
our  Lord,  Ezod.  zii,  11,  God  says  of  the  paschal  lamb,  This  is  the  Lord's 
pasaover.  Now  Christ  substituting  the  holy  communion  for  the  passover,  follows 
the  style  of  the  Old  Testament,  and  uws  the  same  expressions  the  Jews  wore 
wont  to  use  in  celebrating  the  passoyer. 

27.  And  he  took  the  cup — Called  by  the  Jews  the  cup  of  thanksgiving ;  which 
the  master  of  the  family  used  likewise  to  give  to  each  after  supper. 

28.  This  is  the  sign  of  my  blood,  whereby  the  new  testament  or  covenant  is 
confirmed.     Vfhieh  is  shed  for  many — As  many  as  spring  from  Adam. 

29.  /  voUl  not  drink  henceforth  of  this  fruit  of  the  vine,  till  I  drink  it  ntto 
with  you  in  my  Father's  kingdom — That  is,  I  shall  taste  no  more  wine,  till  I 
drink  wine  of  quite  another  kind  in  the  glorious  kingdom  of  my  Father.  And 
of  this  you  shall  also  partake  with  me. 

30.  And  when  they  had  sung  the  Aymn— Which  was  constantly  sung  at  the 
close  of  tlie  passover.  It  consisteth  of  six  psalms,  from  the  113th  to  the  118th 
The  mount  of  Olives — ^Was  over  against  the  temple,  about  two  miles  from 
Jerusalem. 

31.  All  ye  will  be  offended  at  me — Something  will  happen  to  me,  which  will 
occasion  your  falling  into  sin  by  forsaking  me. 

32.  But  notwithstanding  this,  after  I  am  risen  I  will  go  before  you  (as  a  shop. 
herd  before  his  sheep)  into  OalUee,  Though  you  forsake  me,  I  wiU  not  for  this 
forsake  you. 

34.  Before  cock  crowing  thou  wilt  deny  me  thrice — ^That  is,  before  three  in  the 
morning,  the  usual  time  of  cock  crowing :  although  one  cock  was  heard  to  crow 
once,  aner  Peter's  first  denial  of  his  Lord. 

35.  In  like  maimer  also  said  all  the  disciples — But  such  was  the  tenderness  of 
OUT  Lord,  that  he  would  not  aggravate  their  sin  by  makingany  reply. 

3G.  Then  cometh  Jesus  to  ^  place  called  Gethsemane — That  is,  the  vaUey  of 
fatness.    The  garden  probably  nad  its  name  from  its  soil  and  situation*  laying  io 

*■  Mark  xiv,  26 ;  Luke  zxii,  39 ;  John  xriii,  1 .       f  ZecL  xiii,  7.       X  Maxk  ztv,  33: 

Lukeiadi,  40. 


98  ST.  MATTHEW. 

.  and  saith  to  the  disciples,  Sit  ye  here,  while  I  go  and  pray  yonder 

37  And  taking  with  him  Peter  and  the  two  sons  of  Zebedee,  he  began 

38  to  be  sorrowful  and  in  deep  anguish.     Then  saith  he  to  them 
My  soul  is  exceeding  sorrowful,  even  unto  death ;  tarry  ye  here, 

39  and  watch  with  me.     And  going  a  little  farther  he  fell  on  his  face 
and  prayed,  sa3dng,  O  my  Father,  if  it  be  possible,  let  this  cup  pass 

40  from  me ;  yet  not  as  I  will,  but  as  thou  wUt,    And  he  cometh  to 
the  disciples,  and  findeth  them  asleep,  and  saith  to  Peter,  What ! 

41  Could  not  ye  watch  with  me  one  hour?     Watch  and  pray,  that  ye 
enter  not  into  temptation:    the  spirit   indeed  is  willing,  but  the 

42  flesh  is  weak.    Again  going  away  the  second  time  he  prayed,  say- 
ing, O  my  Father,  if  this  cup  cannot  pass  from  me,  unless  I  drink 

43  it,  ihy  will  be  done.    And  coming,  he  findeth  them  asleep  again  ; 

44  for  their  eyes  were  weighed  down.     And  leaving  them,  he  went 
away  again,  and  prayed  the  third  time,  saying  the  same  words. 

45  Then  cometh  he  to  his  disciples,  and  saith  to  them,  Sleep  on  now 
and  take  your  rest :  behold  the  hour  is  come,  and  the  Son  of  man 

46  is  betrayed  into  the  hand  of  sinners.     Rise;  let  us  be  going: 
behold  he  that  betray eth  me  is  at  hand. 

47  *  And  while  he  was  yet  speaking,  lo,  Judas  one  of  the  twelve 
came,  and  with  him  a  great  multitude  with  swords  and  clubs  from 

48  the  chief  priests  and  elders  of  the  people.     Now  he  that  betrayed 
him  had  given  them  a  signal,  saying.  Whomsoever  I  shall  kiss, 

49  is  he  ;  seize  him.     And  forthwith  coming  to  Jesus,  he  said,  Hail, 

50  Master,  and  kissed  him.     And  Jesus  said  to  him.  Friend,  where- 
fore art  thou  come  ?    Then  came  they  up  and  laid  hands  on  Jesus, 

some  little  valley  between  two  of  those  many  hills,  the  range  of  which  constitates 
the  meant  of  Olives. 

37.  And  taking  with  him  Peter  and  the  ttoo  unu  of  Zehedee — To  be  witnesses 
of  aU ;  A«  began  to  be  9orrowfvl  and  in  deep  anguish — Probably  from  feeling  the 
arrows  of  the  Almighty  stick  fast  in  his  soul,  while  God  laid  on  him  the  iniquities 
of  us  all.  Who  can  tell  what  painful  and  dreadful  sensations  were  then  impressed 
on  him  by  the  immediate  hand  of  God  7  The  former  word  in  the  original  properly 
signifies,  to  be  penetrated  with  the  most  exquisite  sorrow ;  the  latter  to  be  quite 
depressed,  and  almost  overwhelmed  with  the  load. 

39.  And  going  a  little  farther — About  a  stone's  cast,  Luke  xxii,  41 — So  that 
the  apostles  could  both  see  and  hear  him  still.  If  it  be  possible,  let  this  cup  pass 
from  me — And  it  did  pass  from  him  quickly.  When  he  cried  unto  God  with 
strong  cries  and  tear^,  he  was  heard  in  that  which  he  feared.  God  did  take 
awav  the  terror  and  severity  of  that  inward  conflict.  ^ 

41.  The  spirit — ^Your  spirit :  ye  yourselves.  The  fesh — ^Your  nature.  How 
gentle  a  rebuke  was  this,  and  how  kind  an  apology !  especially  at  a  time  when 
our  Lord's  own  mind  was  so  weighed  down  with  sorrow. 

45.  Sleep  on  now,  if  you  oan,  and  take  your  rest^—Tor  any  farther  service  you 
can  be  of  to  me. 

50.  The  heroic  behaviour  of  the  hlcssed  Jesus,  in  the  whole  period  of  his 
sufieringB,  will  bo  observed  by  every  attentive  eye,  and  felt  by  every  pious 
heart:  although  the  sacred  historianH,  according  to  their  usual  but  wonderful 
simplicity,  make  no  encomiums  upon  it.  With  what  composure  does  he  go  forth 
to  meet  the  traitor !  With  what  calmness  receive  that  malignant  kiss !  With 
what  dignity  does  he  deliver  himself  into  the  hands  of  his  enemies!  Yet  plainly 
showing  his  superiority  over  them,  and  even  then  leading  as  it  were  captivity 
captiye ! 

51.  And  one  of  them  striking  the  servant  of  the  high  priest — Frohably  the  per. 


*  Mark  xiv,  43 ;  Lake  xzii,  47 ;  John  xviii,  2. 


CHAPTER  XZYI.  8» 

51  and  took  hiift.  *  And  behold  one  of  th^n  that  were  with  Jeaas, 
atretching  out  his  hand,  drew  his  sword,  and  striking  the  aervani  of 

52  the  high  prieat,  cut  off  his  ear.  Then  said  Jeaus  to  him,  Put  m 
again  thy  aword  into  ita  place  ;  for  all  they  that  take  the  award  aluil 

53  perish  by  the  aword.  Thinkeat  thou  that  I  cannot  ask  my  Father, 
and  he  will  preaently  aend  me  more  than  twelve  legions  of  angela  T 

54  But  how  then  shall  the  Scripturea  be  fulfilled,  that  thus  it  smat  be 
done? 

55  t  In  that  hour  Jeaua  aaid  to  the  multitudes.  Are  ye  come  o«t  aa 
against  a  robber,  with  swords  and  clubs  to  take  me  ?  I  aat  daily 
with  you  teaching  in  the  temple  and  ye  apprehended  me  not    Bat 

56  all  this  is  done,  that  the  Scriptures  might  be  fulfilled.  Thmi  all 
the  disciples  forsook  him  and  fied. 

57  :|:  And  they  that  had  apprehended  Jesus,  led  him  away  to  Caiaphaa 
the  high  priest,  where  the  scribes  and  the  elders  were  aaaembled. 

58  But  Peter  followed  him  afar  off  to  the  high  priest's  palaooy  >Qd 

59  going  in,  sat  with  the  servants  to  see  the  end.  Now  the  chief 
priests,  and  elders,  and  all  the  council  sought  false  witness  agatntt 

60  Jesus,  to  put  him  to  death.  But  found  none ;  yea,  though  mair|r  falae 
witnesses  came,  yet  found  they  none.    At  last  came  two  false  wit* 

61  nesses,  and  said.  This  fellow  said»  I  am  able  to  destroy  the  temple 

62  of  God,  and  to  build  it  in  three  days.  And  the  high  priest  rismg 
up  said  to  him,  Answerest  thou  nothing  ?    What  do  theae  witness 

63  against  thee?  But  Jesus  held  his  peace.  And  the  high  priest 
answering  said  to  him,  I  adjure  thee  by  the  living  God,  to  tell  us, 
if  thou  art  the  Christ,  the  Son  of  Gkxl  ?  Jesus  saith  to  him,  Thou 

64  hast  said.  Moreover  I  say  to  you.  Hereafter  shall  ye  see  the  Son 
of  man  sitting  on  the  right  hand  of  power,  and  coming  upon  the 

65  clouds  of  heaven.     Then  the  high  priest  rent  his  clothes,  saying, 

8on  that  fleized  Josus  first ;  Cut  off  hit  ear-«Aiming,  it  seexiifl,  to  oleave  his  hesd, 
tNit  that  by  a  Mcret  providenoe  intexposing,  he  declined  the  blow. 

53.  All  they  that  take  the  ewerd — ^Without  God*0  giving  it  them :  without  soflL 
cient  authority. 

S3.  He  will  preeently  give  me  more  than  twelne  legume  of  angele-^Tht  ItMt 
of  whom,  it  is  probable,  could  overturn  the  earth  and  destroy  all  the  inhahUsols 
of  it. 

57.  They  led  him  away  to  Caiaphae — From  the  house  of  Annas,  the  &ther4ii* 
law  of  Caiaphas,  to  whom  they  had  carried  him  first. 

58.  But  Peter  followed  him  afar  ojf— Variously  agitated  by  oonflictinff  pas 
sions ;  love  constrained  him  to  follow  his  Master ;  fear  made  him  follow  ajar  qff. 
And  going  in,  eat  with  the  eervante — Unfit  companions  as  the  event  showed. 

60.  Yet  found  they  none — On  whose  evidence  they  could  condemn  him  to  die. 
At  Uut  came  two  falee  isi<iie«fes^-^uch  they  were,  although  part  of  what  th^ 
said  was  true ;  because  our  Lord  did  not  speak  some  of  those  words  at  all ;  n<« 
any  of  them  in  this  sense. 

64.  Hereafter  ehall  ye  eee  the  Son  of  man — ^Ho  speaks  in  the  third  person, 
modestlv,  and  yet  plainly ;  Sitting  on  the  right  hand  of  power — ^That  is,  the  ridht 
hand  of  God :  And  coming  upon  the  cloude  of  heaven — As  he  is  represented  Iqf 
Daniel,  chap,  vii,  13,  14.  Our  Lord  looked  very  unlike  that  person  now !  Bat 
nothing  could  be- more  awful,  more  majestic  ana  becoming,  than  such  an  adttOi 
nition  m  such  circumstances ! 

65.  Then  the  high  prieet  rent  kio  elofAff*— Though  the  high  priest  was  fofMiiisn 
to  rend  his  clothes  (that  is,  his  upper  garment)  in  some  oases  where  oUmm  ' 

*Mariiziv,47;  Lukexxii,49;  John  zxvui,  10.        f  Mark  xiv,  48 ;  Iiakonii.88L 

t  Mark  xiv,  63 ;  lioke  xxii,  64 ;  John  zriii,  IS. 


M  ST.  MATTHEW. 

seeing  that  he  could  prevail  nothing,  but  rather  a  tumult  was  made, 

taking  water  washed  his  hands  before  the  multitude,  saying,  I  am 
25  innocent  of  the  blood  of  this  just  man :  see  ye  to  it.  Then  all  the 
26.  people  answering  said,  His  blood  he  on  us,  and  on  our  children. 

Then  released  he  Barabbas  to  them,  and  having  scourged  Jesus, 

he  delivered  him.  to  be  crucified. 

27  *  Then  the  soldiers  of  the  governor  taking  Jesus  into  the  common 

28  hall  gathered  to  him  the  whole  troop.     And  stripping  him  they  put 

29  on  him  a  scarlet  robe,  And  platting  a  crown  of  thorns,  they  put  it 
upon  his  head,  and  a  cane  in  his  right  hand ;  and  kneeling  before 

30  him,  they  mocked  him,  saying,  Hail,  king  of  tke  Jews.     And 
spitting  on  him,  tley  took  the  cane  and  smote  him  on  the  head. 

31  And  after  they  had  mocked  him,  they  stripped  him  of  the  robe, 
and  put  his  own  raiment  on  him,  and  led  him  away  to  crucify  him, 

32  And  coming  out  they  found  a  man  of  Cyrene,  Simon  by  name : 
him  they  compelled  to  bear  his  cross. 

33  f  And  coming  to  a  place  called  Golgotha,  that  is,  the  place  of  a 

34  skull,  They  gave  him  vinegar  mingled  with  gall  to  drink,  and 

35  when  he  had  tasted  thereof,  he  would  not  drink.     And  having  cru- 
cified him  they  parted  his  garments,  casting  lots,  that  it  might  be 

34.  Then  Pilate  took  water  and  washed  his  Aam2*—- This  was  a  oostom  fre^juentl  j 
used  anions  the  heathens  as  well  as  among  the  Jews»  in  token  of  innocency. 

25.  His  olood  he  on  us  and  on  our  children — As  this  imprecation  was  dread, 
fbllj  answered  in  the  ruin  so  quickly  brought  on  the  Jewish  nation,  and  the 
ealamities  which  hare  ever  since  pursued  that  wretched  people,  so  it  was  pecu. 
Uarly  fulfilled  by  Titus  the  Roman  general,  on  the  Jews  whom  he  took  during  the 
nege  of  Jerusalem.  So  many,  after  haying  been  scourged  in  a  terrible  manner, 
were  crucified  all  round  the  city,  that  in  a  while  there  was  not  room  near  the 
wsll  for  the  crosses  to  stand  by  each  other.  Probably  this  befell  some  of  those 
wlu>  now  Joined  in  this  cry,  as  it  certainly  did  many  of  their  children:  the  very 
finger  of  (Sod  thus  pointing  out  their  crime  in  crucifying  his  Son. 

36.  He  delivered  him  to  be  erueified— The  person  crucified  was  nailed  to  the 
cross  as  it  lay  on  the  ground,  through  each  hand  extended  to  the  utmost  stretch, 
and  through  both  the  feet  together.  Then  the  cross  was  raised  up,  and  the  foot 
of  it  thrust  with  a  violent  shock  into  a  hole  in  the  ground  prepared  for  it.  This 
■hock  disjointed  the  body,  whose  whole  weight  bung  upon  the  nails,  till  the 
persons  expired  through  more  dint  of  pain.  This  kind  ot  death  was  used  only  by 
the  Romans,  and  by  them  inflicted  only  on  slaves  and  the  vilest  criminals. 

87.  The  whole  troop — or  cohort.  This  was  a  body  of  foot  commanded  bv  the 
governor,  which  was  appointed  to  prevent  disorders  and  tumults,  especially  on 
solemn  occasions. 

38.  They  put  on  him  a  scarlet  robe — Such  as  kings  and  generals  wore ;  proba. 
bly  an  old  tattered  one. 

83.  Him  they  compelled  to  bear  his  cross— Ke  bore  it  himself^  till  he  sunk 
nnder  it,  John  xix,  17. 

33.  A  place  called  Oolgotha^  that  iSf  the  place  of  a  skuU — Golgotha  in  Syriac 
eignifies  a  skull  or  head :  it  was  probably  called  so  firom  this  time ;  being  an 
eminence  upon  Mount  Calvary,  not  far  from  the  king's  gardens. 

34.  They  gave  him  vinegar  mingled  with  ^aU— -Out  of  derision :  which,  how. 
ever  nauseous,  he  received  and  tasted  of.  St.  Mark  mentions  also  a  diifTerent 
mixture  which  was  given  him.  Wine  mingled  with  myrrh :  such  as  it  was  cus. 
ternary  to  give  to  dying  criminals,  to  mal^  them  loss  sensible  of  their  sufibrings : 
but  this  our  Lord  reflised  to  taste,  determining  to  bear  the  fiill  force  of  his  pains 

35.  They  parted  lus  garments-^Th'ia  was  tl^  custom  of  the  Romans.  The  sol* 
diers  performed  the  office  of  executioners,  and  divided  among  them  the  spoils  of 
the  criminals.    JIfy  vesture — ^That  is,  my  inner  garment. 

«ICarkxr,16;  Johiixtx,2.       t Hark xr,  2S ;  Luke  xxiii,  33 ;  JoiBixix,17. 


CHAPTER  XXVII.  93 

fulfilled  which  was  spoken  by  the  prophet,  *  They  parted  my  gar- 

36  ments  among  them,  and  for  my  vesture  they  cast  lots.    And  sitting* 

37  down  they  guarded  him  there,  And  set  up  over  his  head  his  accu- 
sation written,  THIS  IS  JESUS,  THE  KING  OF  THE  JEWS. 

38  t  Then  were  two  robbers  crucified  with  him,  one  on  the  right  hand 
and  one  on  the  left. 

39  And  they  that  were  passing  by  reviled  him,  wagging  their  heads 

40  and  saying,  Thou  that  destroyest  the  temple,  and  buildest  it  in 
three  days,  save  thyself.     If  thou  be  the  Son  of  God,  come  down 

41  from  the  cross.     In  like  manner  the  chief  priests  also  with  the 

42  scribes  and  elders  mocking  him^  said,  He  saved  others :  Cannot 
he  save  himself?     If  he  be  the  King  of  Israel,  let  him  now  come 

43  down  from  the  cross,  and  we  will  believe  him.     He  trusted  in  God : 
let  him  deliver  him  now  if  he  will  have  him ;  for  he  said,  I  am  the 

44  Son  of  Gkxl.  -  X  And  even  the  robbers  that  were  crucified  with  him, 
cast  the  same  reproach  upon  him. 

45  Now  from  the  sixth  hour  there  was  darkness  over  all  the  earth, 

46  unto  the  ninth  hour.    And  about  the  ninth  hour,  Jesus  cried  with  a 
loud  voice,  saying,  ^Eli,  Eli,  lama  sabachthani?    That  is.  My 

47  God,  my  God,  why  hast  thou  forsaken  me  ?     Some  of  them  that 

48  stood  there  hearing  it,  said.  He  calleth  Elijah.     |  And  immediately 
one  of  them  running  and  taking  a  sponge  tilled  it  with  vinegar,  and 

49  putting  it  on  a  cane,  gave  him  to  drmk.     The  rest  said.  Let  be :  let 
us  see  whether  Elijah  will  come  to  save  him. 

50  Jesus  having  cried  again  with  a  loud  voice,  dismissed  his  spirit. 

45.  From  the  tixth  hour,  there  totu  darknesB  over  dU  the  earth  unto  the  ninth  hmr 
—Insomuch,  th&t  even  a  heathen  philosopher  seeing  it,  and  knowing^  it  could  not 
be  a  natural  eclipse,  because  it  was  at  the  time  of  the  fUU  moon,  and  continued 
three  hours  together,  cried  out,  **  Either  the  God  of  nature  su^rs,  or  the  frame 
of  the  world  is  dissolved.** 

Bj  this  darkness  God  testified  his  abhorrence  of  the  wickedness  which  was  then 
committing.  It  likewise  intimated  Christ's  sore  conflicts  with  the  Divine  justice, 
and  with  ul  the  powers  of  darkness. 

46.  About  the  ninth  hour,  Jeeua  cried  with  a  loud  voice — Our  Lord's  great  agony 
probably  continued  these  three  whole  hours,  at  the  conclusion  of  which  he  thos 
cried  out,  while  he  suffered  from  God  himself  what  was  unutterable.  My  Oodf 
my  God,  why  haet  thou  foreaken  me  ? — Our  Lord  hereby  at  once  expresses  his  troft 
in  God,  and  a  most  distressing  sense  of  his  letting  loose  the  powers  of  darkness 
upon  him,  withdrawing  the  comfortable  discoveries  of  his  presence,  and  fill- 
ing his  soul  with  a  terrible  sense  of  the  wrath  due  to  the  sins  which  he  was 
bearing. 

48.  One  taking  a  tponge,  filled  it  with  vinegar — ^Vineffar  and  water  was  the 
usual  drink  of  the  Roman  soldiers.  It  does  not  appear,  that  this  was  given  him 
in  derision,  but  rather  with  a  friendly  design,  that  he  might  not  die  before  Elijah 
came. 

50.  After  he  had  cried  with  a  loud  voice — ^To  show  that  his  life  was  still  whole 
in  hinv  He  dismissed  his  spirit — So  the  original  expression  may  be  literallv 
translated :  an  expression  admirably  suited  to  our  Lord's  words,  John  x,  18 :  JVe 
mantaketh  my  life  from  me,  but  I  lay  it  down  of  myself  He  died  by  a  voluntary 
act  of  his  own,  and  in  a  way  peculiar  to  himself.  He  alone  of  all  men  that  ever 
were,  could  have  continued  alive  even  in  the  greatest  tortures,  as  long  as  he 

S leased,  or  have  retired  from  the  body  whenever  he  had  thought  fit.    And  how 
oes  it  illustrate  that  love  which  he  manifested  in  his  death  7    Insomuch  as  he 
did  not  use  his  power  to  quit  his  body,  as  soon  as  it  was  fastened  to  the  eroit, 

•  Psakn  xzii,  18.       f  Mark  xr,  27 ;  Luke  xxiii,  32.       %  Mark  xv, 32;  Lake  xxiii,  33L 

4  Psalm  zxii,  1.       H  John  aix,  38. 


;»4  ST.  MATTHEW. 

51  And  behold  the  veil  of  the  temple  was  rent  in  twain  from  the  top 
to  the  bottom,  and  the  earth  was  shaken  and  the  rocks  were  torn 

52  iisunder :  And  the  tombs  were  opened,  and  many  bodies  of  holy 

53  men  that  slept  were  raised,  And  coming  out  of  the  tombs  after  his 
resurrection,  went  into  the  holy  city  and  appeared  to  many. 

54  And  the  centurion  and  they  that  were  with  him,  guarding  Jesus, 
seeing  the  earthquake  and  the  things  that  were  done,  feared  greatly, 
saying,  Truly  this  was  the  Son  of  God. 

55  And  many  women  were  there,  beholding  afar  off,  who  had  fol- 

56  lowed  Jesus  from  Galilee,  serving  him.  Among  whom  were  Mary 
Magdalene,  and  Mary  the  mother  of  James  and  Joses,  ai^d  the 
mother  of  Zebedee's  children. 

57  *  In  the  evening,  there  came  a  rich  man  of  Arimathea,  named 

58  Joseph,  who  also  himself  was  a  disciple  of  Jesus.  He  going  to 
Pilate,  asked  the  body  of  Jesus  :  then  Pilate  commanded  Qie  body 

59  to  be  delivered.  And  Joseph  taking  the  body  wrapped  it  in  clean 
.60  linen.  And  laid  it  in  his  own  new  tomb,  which  he  had  hewn  out  in 

the  rock,  and  having  rolled  a  great  stone  to  the  door  of  the  tomb, 
6i  departed.     And  Mary  Magdalene  was  there  and  the  other  Mary, 

sitting  over  against  the  sepulchre. 
62       Now  on  the  morrow,  the  day  afler  the  day  of  preparation,  the 

leaving  only  an  inwnsible  corpse,  to  the  cruelty  of  his  morderen :  bat  continued 
his  aboide  in  it,  with  a  steady  resolution,  as  long  as  it  was  proper.  He  then  re. 
tired  from  it,  with  a  majesty  and  dignity  never  known  or  to  be  known  in  any 
other  death :  dyings  if  one  may  so  express  it,  like  the  Prince  of  life, 

51.  Immediately  upon  his  death,  while  the  sun  was  still  darkened,  the  veil  of 
the  temple,  which  separated  the  holy  of  holies  from  the  court  of  the  priests,  though 
made  of  the  richest  and  strongest  tapestry,  was  rent  in  two  from  the  top  to  the 
bottom :  so  that  while  the  priest  was  ministering  at  the  golden  altar  (it  being  the 
time  of  the  sacrifice)  the  sacred  oracle,  by  an  invisible  power  was  laid  open  to 
fhll  view:  God  thereby  signifying  the  speedy  removal  of  the  veil  of  the  Jewish 
ceremonies,  the  casting  down  the  partition  wall,  so  that  the  Jews  and  Gentiles 
were  now  admitted  to  equal  privileges,  and  the  opening  a  way  through  the  veil 
of  his  flesh  for  all  believers  into  the  most  holy  place.  And  the  earth  woe  thakei^^ 
There  was  a  general  earthauake  through  the  whole  fflobe,  though  chiefly  near 
Jerusalem :  God  testifying  thereby  his  wrath  against  tne  Jewish  nation,  for  tho 
horrid  impiety  they  were  committing. 

53.  Some  of  the  tombs  were  shattered  and  laid  open  by  the  earthquake,  and 
while  they  continued  unclosed  (and  they  must  have  stood  open  all  the  Sabbath, 
seeing  the  law  would  not  allow  any  attempt  to  close  them)  many  bodies  of  holy 
men  were  raieed,  (perhaps  Simeon,  Zacharias,  John  the  Baptist,  and  others  who 
had  believed  in  Christ,  and  were  known  to  many  in  Jerusalem,)  And  coming  out 
of  the  tombt  after  hia  remrrection,  went  into  the  holy  city  (Jerusalem)  and  appeared 
to  many — Who  had  probably  known  them  before :  God  hereby  signifying,  that 
Christ  had  conquered  death,  and  would  raise  all  his  saints  in  due  season. 

54.  The  centurion — The  officer  who  commanded  the  fuard ;  and  they  that  were 
with  himfearedy  saying.  Truly  this  was  the  Son  of  Ooa — Referring  to  the  words 
of  the  chief  priests  and  scribes,  yer.  43 :  He  said,  I  am  the  Son  of  Ood, 

56.  James — The  less :  he  was  so  called,  to  distinguish  him  from  the  other  James, 
the  brother  of  John ;  probably  because  he  was  less  in  stature. 

57.  When  the  evening  was  come — ^That  is,  after  three  o'clock ;  the  time  from 
three  to  six  they  termed  the  evening. 

62.  On  the  morrow,  the  day  that  followed  the  day  of  the  preparation — ^The  day 
of  preparation  was  the  day  before  the  Sabbath,  whereon  they  were  to  prepare  for 
the  celebration  of  it.    The  next  day  then  was  the  Sabbath  according  to  the  Jews. 

*  ^aik  zv,  4Si  Luke  zziii,j50 ;  John  zix,  38. 


CHAPTER  XXVIII.  95 

}3  chief  priests  and  Pharisees  were  gathered  together  to  PDate,  Say- 
ing, Sir,  we  remember  that  impostor  said  while  he  was  yet  alive, 

64  After  three  days  I  will  rise  again.  Command  therefore  that  the 
sepulchre  be  secured  till  the  third  day,  lest  his  disciples  coming 
steal  him  away,  and  say  to  the  people.  He  is  risen  from  the  dead ; 

85  so  the  last  imposture  shall  be  worse  than  the  first.     Pilate  said  to 

66  them,  Ye  have  a  guard ;  go  make  it  as  secure  as  you  can.  So 
they  went  and  secured  the  sepulchre,  sealing  the  stone,  and  setting 
a  guard. 

XXVIII.  *  Now  after  the  Sabbath,  as  it  began  to  dawn  toward  the 
first  day  of  the  week,  came  Mary  Magdalene  and  the  other  Mary, 

2  to  sec  the  sepulchre.  And  behold  there  had  been  a  great  earth- 
quake, and  an  angel  of  the  Lord  descending  from  heaven,  had 
come  and  rolled  away  the  stone  from  the  door  and  sat  upon  it 

3  His  countenance  was  like  lightning,  and  his  raiment  white  as 

4  snow.     And  for  fear  of  him  the  guards  trembled,  and  became  as 

5  dead  men.     But  the  angel  answering  said  to  the  women,  Fear  not 

6  ye ;  for  I  know  ye  seek  Jesus  who  was  crucified.  He  is  not  here ; 
for  he  is  risen,  as  he  said :  come,  see  the  place  where  the  Lord 

7  lay.  And  going  quickly  tell  his  disciples  that  he  is  risen  from 
the  dead.     And  behold  he  goeth  before  you  into  Galilee :  there 

8  shall  ye  see  him.  Lo,  I  have  told  you.  And  departing  quickly 
from  Uie  sepulchre  with  fear  and  great  joy,  they  ran  to  tell  his 

9  disciples.     And  behold  Jesus  met  them  and  said,  Hail.  .  And  they 

Bat  the  evangelist  seema  to  express  it  by  this  circumlocation,  to  show  the  Jewish 
Sabbath  was  then  abolished. 

63.  That  impostor  said,  while  he  wot  yet  alive.  After  three  daya  I  will  rue 
again — ^We  do  not  find  that  he  had  ever  said  this  to  them,  unless  when  he  epoke 
of  the  temple  of  his  body,  John  ii,  19,  21.  And  if  they  here  refer  to  what  ho 
then  said,  now  perverse  and  iniquitous  was  their  construction  on  these  words, 
when  he  was  on  his  trial  before  the  council  7  Chap,  zxvi,  61.  Then  they  seemed 
not  to  understand  them  I 

65.  Ye  have  a  guard — Of  your  own,  in  the  tower  of  Antonia,  which  was  sta- 
tioned  there  for  the  service  of  the  temple. 

66.  Theywent  and  secured  the  sepulchre,  sealing  the  stone,  and  setting  a  guard^^ 
They  wt  rilate's  signet,  or  the  public  seal  of  the  sanhedrim  upon  a  fastening 
which  they  had  put  on  the  stone.  And  all  this  uncommon  caution  was  ovenmlea 
by  the  providence  of  God,  to  give  the  strongest  proofs  of  Christ's  ensuing  resar. 
rection ;  since  there  could  be  no  room  for  the  least  suspicion  of  deceit,  when  it 
should  be  found,  that  his  body  was  raised  out  of  a  new  tomb,  where  there  was  no 
other  corpse,  and  this  tomb  hewn  out  of  a  rock,  the  mouth  of  which  was  secured 
by  a  flrreat  stone,  under  a  seal,  and  a  guard  of  soldiers. 

X^C(^III.  2.  An  angel  of  the  Lord  had  rolled  away  the  stone  and  sat  upon  tt— 
St.  Luke  and  St.  John  speak  of  two  angels  that  appeared :  but  it  seems  as  if  only 
one  of  them  had  appeared  sittingr  on  the  stone  without  the  sepulchre,  and  then 
goings  into  it,  was  seen  with  another  angel,  sitting,  one  where  the  head,  the  other 
whore  the  feet  of  the  body  had  lain. 

6.  Come,  see  the  place  where  the  Lord  lay — Probably  in  speaking  he  rose  up, 
and  going  before  the  women  into  the  sepulchre,  said,  Come,  see  the  place.  This 
clearly  reconciles  what  St.  John  relates,  xz,  12,  this  being  one  of  the  two  angels 
there  mentioned. 

7.  There  shall  ye  see  him — In  his  solemn  appearance  to  them  all  together. 
But  their  gracious  Lord  would  not  be  absent  so  long :  he  appeared  to  them  seve. 
ral  times  before  then.  Lo,  I  have  told  you — A  solemn  conmmation  of  what  he 
had  said. 

*  Mark  xri,  1 ;  Luke  xziv,  1 ;  John  xx,  1. 


96  ST.  MATTHEW. 

coming  to  him  took  hold  of  his  feet  and  worshipped  him.    Then 

10  paid  Jesus  to  them,  Fear  not.  Go,  tell  my  brethren  to  go  into 
Galilee,  and  there  shdl  they  see  me. 

11  While  they  were  going,  behold  some  of  the  guard  coming  into 
the  city,  told  the  chief  jpriests  all  the  things  that  had  been  done. 

12  And  having  met  together  with  the  elders  and  consulted,  they  gave 

13  much  money  to  the  soldiers.  Saying,  Say,  his  disciples  came  by 

14  night,  and  stole  him  while  we  slept.     And  if  the  governor  hear  this, 

15  we  will  persuade  him  and  secure  you.  So  they  taking  the  money 
did  as  they  were  taught ,  and  this  saying  is  commonly  reported 
among  the  Jews  till  this  day. 

16  Then  the  eleven  disciples  went  into  Galilee  to  the  mountam 

17  where  Jesus  had  appointed  them.    And  when  they  saw  him  they 

18  worshipped  him,  though  some  had  doubted.  And  Jesus  coming 
spake  to  them,  saying,  All  power  is  given  me  in  heaven  and  in 

19  earth:  *Go  ye  and  disciple  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost : 

20  Teaching  them  to  observe  all  things  whatsoever  I  have  commanded 

you ;  and  lo,  I  am  with  you  always,  even  to  the  end  of  the  world. 

'  ■  ■    ■ "         '        '  ,      ,   ■  , 

9.  HmU — The  word  in  its  priMary  sense  means,  **  Rejoice  :**  in  its  secondarj 
and  more  usual  meaning,  **  Happiness  attend  you.** 

10.  Oo  teU  my  brethren — I  still  own  them  as  such,  though  they  so  lately  dis- 
owned  and  forsook  me. 

13.  Saift  hi§  disciples  came  by  fiigktt  and  stole  him  whUe  we  slept — Is  it  nossiblo, 
that  any  man  of  sense  should  djgest  this  poor,  shallow  inconsistency  7  It  ye  were 
awake,  why  did  you  let  the  disciples  steal  him  7  If  asleep,  how  do  you  know 
they  did  7 

16.  To  the  mountam  where  Jesus  had  appointed  them — ^This  was  probably  Mount 
Tabor,  where,  (it  is  commonly  supposed,)  he  had  been  before  transfigured.  It 
seems  to  have  been  here  also,  that  he  appeared  to  above  five  hundred  brethren 
at  once. 

18.  AU  power  is  given  to  mo — ^Even  as  man.  As  God,  he  had  all  power  firom 
eternity. 

19.  Viseiple  aU  nations — Make  them  my  disciples.  This  includes  the  whole 
design  of  Christ's  commission.  Baptizing  and  teaching  are  the  two  great 
branehes  of  that  general  dedgn.  And  these  were  to  be  determined  by  the  circum- 
■tanees  of  things ;  which  made  it  neceesar^  in  baptizing  adult  Jews  or  heathens, 
to  teach  them  before  they  were  baptized ;  m  disciplinir  their  children,  to  baptize 
them  before  they  were  taught ;  as  the  Jewish  children  in  all  ages  were  first 
eiroamcised,  and  after  taught  to  do  all  God  had  commanded  them* 

•M8ikzn,lA. 


NOTES 


OK  TOE 

GOSPEL    ACCORDING    TO    ST.   MARK. 


THM  ooirrAiii% 

L  Tha  befinning  of  the  Goipel, 

m»  John  pr9[Mtfes  Ukb  waj Chap,  i,  1-8 

b.  Baptiies  Jesua,  who  is  proclaimed  Uie  Son  of  God          .  9-11 

€.  Tempted  of  Satan,  Bennsd  bj  angela 19,  13 

JL  The  Gospel  iteelf, 

A»  In  (Salilee :  where  we  may  obeerre  three  periods, 
««  After  John  was  cast  into  prison, 
In  ffeneral, 

1.  The  place  and  matter  of  his  preaching         •        •        •        •        14, 15 

2.  The  calling  of  BOYeral  of  the  apostles  •        .        •        •        16-dO 
In  particular, 

I.  Acttions  not  censured  by  his  adfexsaass 

1.  He  teaches  with  authority SI,  33 

3.  Cures  the  demoniac      .•••••••  33-38 

3.  Heals  many  sick 29-34 

4*  Jr  rays    •••••••••••  oo 

5.  Teaches  every  where 36-39 

6.  Cleanses  the  leper 40-45 

9.  Actions  censured  by  them. 

Here  occur, 

1.  The  paraljTtio  forgiyen  and  healed ii,  1-13 

3.  The  call  of  Levi,  and  eating  with  pablicoiMi  and  sinners  13-17 

3.  The  question  concerning  fsuiting  answered  •        •        .        .  18-33 

4.  The  ears  of  com  plucked 23-38 

5.  The  withered  hand  restored :  Snares  laid     •        •        •        .  iii,  1-6 

3.  Our  Lord's  retirement, 

1.  At  the  sea 7-13 

3.  In  the  mountain,  where  the  apostles  are  called    .  13-19 

3.  In  the  house,  where  after  refuting  the  blasphemy  of  the  Pharisees, 

he  shows  who  are  his  mother  and  his  brethren       •        .       80-35 

4.  In  the  ship ;  yarious  parables iv,  1-34 

5.  On  the  sea,  and  beyond  it    ...*..        .        35-41 

V,  1-30 

6.  On  this  side  the  sea :  Again :  Jaima,  and  the  woman  with  the 

flux  of  blood 31-43 

7.  At  Nazareth :  His  countrym^  offended       •        •        •        .  ri,  1-6 

8.  The  apostles  sent  forth 7-13 

4.  After  John  was  put  to  death, 

1.  Herod's  hearing  of  Jesus,  and  judgment  of  him    .        •        .        14-39 
3.  Christ's  retiring  with  his  apostles,  now  returned  .        •        .        30-33 

3.  The  earnestness  of  the  people ;  Christ's  compassion ;  five  thou- 

sand  fed 33^44 

4.  His  walking  on  the  sea 45-53 

5.  He  heals  many  in  the  land  of  Gennesaret    •        .        •        .  53-56 

6.  And  teaches  what  defiles  a  man vii,  1-3S 

7.  A  devil  cast  out  in  the  coasts  of  Tyre  and  Sidon  34-30 

8.  At  the  sea  of  Galilee,  the  deaf  and  dumb  healed ;  four  thoo. 
ftd 31-37 

iriii,  1^ 

7 


98  NOTES  ON  ST.  MARK. 

9.  He  comet  into  the  pftrts  of  Dalmanutha,  and  answers  conoerninp 

the  sign  from  heaTen     »  .        .      Chap,  yiii,  10-19 

10.  In  the  ship,  he  warns  them  of  eril  leayen    ....  14-31 

11.  At  Bethsaida,  heals  the  siclc 22-36 

ۥ  After  he  was  acknowledged  to  be  the  Son  of  God, 

1.  Peter  confessing  him,  ne  enjoins  his  disciples  silence ;  foretells 

his  passion ;  reprores  Peter ;  exhorts  to  follow  him        .  27 

ix.  1 

9.  Is  transfignred :  casts  out  a  deTil ;  foretells  his  passion        •  2-33 

3.  Reproves  and  instructs  his  disciples 33-50 

B»  In  Jodea, 

a.  In  the  borders x,  1 

1.  He  treats  of  divorce 3-12 

3.  Of  little  children  .        ..•...••  13-16 

3.  Of  entering  into  life,  and  of  the  danger  of  riches          •        •  17-31 
h.  In  his  way  to  the  city, 

1.  He  foretells  his  passion  a  third  time 32-34 

3.  Answers  James  and  John,  and  instnicts  them  all         •        .  35-^5 

3.  At  Jericho,  gives  sight  to  Bartimens 46-53 

_    4.  At  Jemsalem xi,  1 

4k  His  royal  entry 2-11 

(.  The  day  after,  the  fig  tree  eorsed 12-14 

the  temple  purged 15-19 

e.  The  day  after  that, 

1.  Near  the  fig  tree,  he  shows  the  power  of  fiuth         .        .        .  30-36 

3.  In  the  temple, 

1.  His  authority  vindicated 27-33 

3.  The  parable  of  the  wicked  husbandmen        •        •        •        .  xii,  1-13 

3.  Of  paying  tribute  to  Cesar 13-17 

4.  Of  the  resurrection •  18-^7 

5.  Of  the  great  conmiandment 28-34 

6.  Of  David*s  Lord 35-37 

7.  He  warns  the  people  of  the  scribes 38-40 

8.  Commends  the  poor  widow 41-44 

3.  On  Mount  Olivet,  he  foretells  the  destruction  of  the  city  and  temple, 

and  the  end  of  the  world xiii,  1-37 

d.  Two  days  before  the  passover ;  his  enemies  bargain  with  Judas  xiv,  1-11 

e.  On  the  first  day  of  unleavened  bread, 

1.  The  passover  prepared 12-16 

3.  The  Lord's  Supper  instituted 17-25 

3.  After  the  hymn,  the  ofibnoe  of  the  disciples  and  Peter's  denial 

foretold 26-31 

4.  In  Gethsemane, 

Jesus  prays ;  wakes  his  disciples  ••••••  32-43 

Is  betrayed ;  taken ;  forsaken  of  all 43-53 

5*  In  the  high  priest's  palace, 

He  is  condemned  to  death •        •  53-65 

Denied  by  Peter 66-73 

/  Friday, 

What  was  done, 

1.  In  Pilate's  palace xv,  1-20 

3.  In  the  way 21 

3.  At  Golgotha 22 

1.  The  wine  and  myrrh  offered 23 

3.  The  crucifixion ;  his  garments  parted       •        •        •        •  34, 25 

3.  The  title 26 

4.  The  two  malefactors 27, 28 

5.  Revilings 29-32 

6.  The  darkness ;  the  cry  of  Jesus ;  the  scoff;  the  vinegar ;  his 

death ;  the  veil  rent 33-38 

7.  The  saying  of  the  centurion;  the  women  looking  on       .  39-41 

4.  In  the  evening,  the  burial 43-47 


CHAPTER  I.  99 

g,  Sanday, 

Our  Lord*!  retoneetion  deoland, 

1.  By  an  ansel •  Chap,  zyi,  1-8 

2.  By  himself; 

To  Mary  Magdalene 9-11 

To  two  ffoing  into  the  country 12, 13 

To  the  deven  sitting  at  meat 14 

III.  The  Gospel, 

1.  Committed  hy  Christ  to  his  apostles  after  hit  retorreotion,  and  15-18 

2.  Confirmed  after  his  ascension 19, 90 


ST.  MARK. 


1  The*  beginning  of  the  Gospel  of  Jesus  Christ,  the  Son  of  God : 

2  As  it  is  written  in  the  prophets,   f  Behold,  I  send  my  messenger 

3  before  thy  face,  who  shall  prepare  thy  way  before  thee.     J 'Die 
voice  of  one  crying  aloud  in  the  wilderness.  Prepare  ye  the  way 

4  of  the  Lord,  make  his  paths  straight.     John  was  baptizing  in  the 
wilderness  and  preaching  the  baptism  of  repentance,    for   the 

5  remission  of  sins.    And  there  went  out  to  him  all  the  country  of 
Judea,  and  all  they  of  Jerusalem,  and  were  baptized  of  him  in  the 

6  riveir  Jordan,  confessing  their  sins.     And  John  was  clothed  with 
camels'  hair,  and  with  a  leathern  girdle  about  his  loins,  and  ate 

7  locusts  and  wild  honey,  And  proclaimed,  sa3ring,  There  cometh  after 
me  one  mightier  than  I,  the  latchet  of  whose  shoes  I  am  not  worthy 

8  to  stoop  down  and  unloose.     I  indeed  have  baptized  you   wiUi 

9  water ;  but  he  will  baptize  you  with  the  Holy  Ghost.     ^  And  in 
those  days,  Jesus  came  from  Nazareth  of  Galilee,  and  was  bap« 

10  tized  by  John  at  Jordan.     And  coming  up  from  the  water,  straight- 
way he  saw  the  heavens  opened,  and  the  Spirit  as  a  dove  descend- 

1 1  ing  upon  him.     And  a  voice  came  from  heaven,  saying.  Thou  art 

12  my  beloved  Son,  in  whom  I  delight.     1  And  immediately  the  Spirit 

13  thrusteth  him  out  into  the  wilderness.  And  he  was  there  in  ther 
wilderness  forty  days,  tempted  by  Satan ;  and  was  with  the  wild 
beasts :  and  the  angels  served  him. 

■       '    '  '  "  III 

Verse  1.  Tlu  beginning  of  the  Ooftl  ofJetue  Chri$t — ^The  evangelist  speaks  with 
strict  propriety :  for  the  beginning  of  the  Gospel  is  in  the  account  of  John  the 
Baptist,  contained  in  the  first  paragraph ;  the  Gospel  itself  in  the  rest  of  the  book. 

4.  Preaching  the  baptiem  of  repentance—Thai  is,  preaching  repentance,  and 
baptizing  as  a  sign  and  means  of  it. 

7.  t£  latchet  of  whoee  ehoee  I  am  not  worthy  to  uniooee — ^That  is,  to  do  him 
the  very  meanest  service. 

13.  And  immediately  the  Spirit  thrusteth  him  out  into  the  wHdemeoo—So  in 
all  the  children  of  God,  extraordinary  manifestations  of  his  favour  are  wont  to 
be  followed  by  extraordinary  temptations. 

13.  And  he  woe  there  forty  day$t  tempted  by  Satan — ^Invisibly.  After  this  fbU 
lowed  the  temptation  by  him  in  a  visible  shape,  related  by  St.  Matthew.  And  he 
wae  with  the  wild  beasts — Though  they  had  no  power  to  hurt  him.  St.  Mark  not 
only  gives  us  a  compendium  of  St.  Matthew's  Gospel,  but  likewise  several  valoa. 
ble  particulars,  which  the  other  evangelists  have  omittecL 

•  Matt  iii,  1 ;  Luke  iii,  1.      tMal.iii,  1.      tlsa.zl,3.      ^  Matt,  iii,  IS ,  Luke  ill,  91. 

D  Matt.  IT,  1 ;  Lake  iv,  1. 


100  ST.  MARK. 

14      *  Now  after  John  was  put  in  pnson,  Jesus  came  into  Galilee, 

]  5  preaching  the  Gospel  of  Uie  kingdom  of  God,  Saying,  The  time 

IS  fulfilled,  and  the  kingdom  of  G(m1  is  at  hand :  repent  ye,  and  be- 

16  lieve  the  Gospel,  f  And  walking  by  the  sea  of  Galilee,  he  saw 
Simon  and  Andrew  his  brother  casting  a  net  into  the  sea,  (for  they 

17  were  fishermen.)    And  Jesus  said  to  them,  Come  ye  after  me,  and 
Id  I  will  make  you  fishers  of  men.    And  straightway  leaving  their 

19  nets,  they  followed  him.  And  having  gone  thence  a  little  farther, 
he  saw  James  the  son  of  Zebedee,  and  John  his  brother,  who  were 

20  also  in  the  vessel  mending  their  nets :  And  he  called  them ;  and 
immediately  leaving  their  father  Zebedee  in  the  vessel  with  the 
hired  servants,  they  went  aAer  him. 

21  I  And  they  go  into  Capernaum.    And  straightway  on  the  Sab- 

22  bath,  he  went  into  the  synagogue  and  taught,  ^d  they  were 
astonished  at  his  teaching ;  for  he  taught  them  as  one  having  au- 

23  thority,  and  not  as  the.  scribes.    And  there  was  in  their  synagogue 

24  a  man  having  an  unclean  spirit,  and  he  cried  out.  Saying,  Let  us 
alone :  what  have  we  to  do  with  thee,  Jesus  of  Nazareth  ?  Art  thou 

25  come  to  destroy  us  ?  I  know  thee  who  thou  art,  the  Holy  One  of 
God.    And  Jesus  rebuked  him,  saying,  Hold  thy  peace  and  come 

26  out  of  hiuL    And  the  unclean  spirit  having  torn  lum,  and  cried  with 

27  a  loud  noise,  came  out  of  him.  And  they  were  all  amazed,  so  that 
they  questioned  among  themselves,  saying,  What  is  this  ?  What 
new  teaching  is  this  ?     For  with  authority  he  commandeth  even 

28  the  unclean  spirits,  and  they  obey  him.  And  itnmediately  his  fame 
went  forth  into  all  the  country  of  Galilee  round  about. 

29  ^  And  coming  out  of  the  synagogue,  they  entered  forthwith  into 

30  the  house  of  Simon  and  Andrew,  with  James  and  John.  And 
Simon's  wife's  mother  lay  ill  of  a  fever,  and  immediately  they  tell 

31  him  of  her.  And  he  came,  and  taking  her  by  the  hand,  lifted  her 
up ;  and  straightway  the  fever  left  her,  and  she  waited  on  them. 

32  And  in  the  evening,  when  the  sun  was  set,  they  brought  to  him  all 

33  that  were  diseased,  and  them  that  were  possessed  with  devils.   And 

34  the  whole  city  was  gathered  together  at  the  door.  And  he  healed 
many  that  were  ill  of  divers  diseases,  and  cast  out  many  devils,  and 
suffered  not  the  devils  to  say  that  they  knew  him. 

15.  Th»  time  it  ftiyUUd^Tke  time  of  my  kingdom,  foretold  by  Daniel,  expected 
by  yon,  ie  fully  eame, 

18.  Straightway  leaving  their  nete,  they  followed  him — Vtfim  thk  time  they  for. 
look  their  employ,  and  constantly  attenM  hhn.  Happy  they  who  follow  Christ 
at  the  first  call ! 

36.  A  loud  notse— For  he  was  forbidden  to  speak.  Christ  would  neither  safRsi 
those  evil  spirits  to  speak  in  opposition,  nor  yet  in  favour  of  him.  He  needed  not 
their  testimony*  nor  wonid  encourage  it,  lest  any  should  infer  that  he  acted  in 
concert  with  them. 

33.  When  the  eun  woe  eet — And,  consequently,  the  Sabbath  was  ended,  which 
they  reckoned  from  sunset  to  sunset. 

&.  And  the  whole  eity  toot  gathered  together  at  the  door — O  what  a  fkir  pros- 
pect  was  here !  Who  could  then  have  imagined  that  all  these  blossoms  would  die 
away  without  fruit  7 

34.  He  euffered  not  the  dooUo  to  §my  that  they  knew  AtiM— That  is,  aeeording  to 


•lEatt.iT  19.       tlfatt.iT,ia;LakeT,  1.       tLiikeiT,31.       4Hatt.riii,M. 

Luke,  iv,  38 


CHAPTER  11.  101 

35  *  And  in  the  morning,  riaing  a  great  while  before  day,  he  went 

36  out  and  departed  into  a  desert  place,  and  prayed  there.  And  Simon 

37  and  they  that  were  with  him  followed  after  him.   And  having  found 

38  him,  they  say  to  him.  All  men  seek  thee.  And  he  saith  to  them, 
Let  us  go  to  the  neighbouring  towns,  that  I  may  preach  there  also : 

39  for  therefore  am  I  come.  And  he  preached  in  their  s3magogues 
throughout  all  Galilee,  and  cast  out  devils. 

40  t  Ajid  there  came  to  him  a  leper  beseeching  him,  and  kneeling 
down  to  him,  and  saying  to  him,  If  thou  wilt  thou  canst  make  me 

41  clean.  And  Jesus,  moved  with  tender  compassion,  stretching  out 
kis  hand,  touched  him,  and  saith  to  him,  I.  will :  be  thou  clean. 

42  And  when  he  had  spoken,  immediately  the  leprosy  departed  from 

43  him,  and  he  was  made  clean.    And  having  straitly  charged  him, 

44  he  forthwith  sent  him  away,  And  saith  to  him,  See  thou  say 
nothing  to  any  man :  but  go,  show  thyself  to  the  priest,  and  offer 
for  thy  cleansing  what  Moses  commanded  for  a  testimony  to  them 

45  But  he  going  out  published  it  much,  and  blaxed  abroad  the  matter, 
so  he  oMild  no  more  openly  enter  into  the  city;  but  he  was  without 
in  desert  places :  and  they  came  to  him  from  every  quarter. 

II.      And  again  he  entered  into  Capernaum  after  some  days :  and  it 

2  was  heard  that  he  was  in  the  house.  And  many  were  gathered 
together,  so  that  there  was  no  room  for  them^  no,  not  even  about 

3  the  door.    And  he  spake  the  word  to  them.    %  ^^  ^®7  came  to 

4  him,  bringing  a  paralytic,  borne  of  four.  And  not  being  able  to 
come  ni^h  him  for  the  crowd,  they  uncovered  the  roof  where  he 
was,  and  having  broken  it  up,  they  let  down  the  couch  whereon 

Dr.  Metd*!  hypothesii,  (that  the  Scriptaral  deinoniaos  were  only  diaeaied  penom,) 
He  mifered  mat  tke  dUtateB  to  §av  thmt  they  knew  Aim  / 

35.  Rinng  a  great  wkiU  b^fitre  day—^  did  he  Ubour  for  uc,  both  daj 
tnd  night. 

44.  See  thou  say  notkiHg  to  any  man — But  our  Uetied  Lord  gives  no  inch 
charge  to  ii«.  If  he  has  made  us  clean  from  oar  leprosy  of  sin,  we  are  not  conu 
manded  to  conceal  it.  On  the  contrary,  it  is  our  duty  to  publish  it  abroad,  both 
for  the  honour  of  our  Benefactor,  and  that  others  who  are  sick  of  sin  may  be  en. 
cooraffed  to  ask  and  hope  for  the  same  benefit.  But  go,  ekow  tkyeelfto  the  prieti^ 
and  tiffer  for  thy  eleaneing  what  Moeee  commanded  for  a  teeti$nony  to  them — ^The 
priests  seeing  him,  pronouncing  him  clean,  Lev.  xiii,  17,  23,  28,  37,  and  accord, 
ingly  allowing  him  to  oflbr  as  laoses  commanded.  Lev.  ziv,  2,  7,  was  such  a  proof 
against  them,  that  thev  durst  never  say  the  leper  was  not  cleansed;  which  out 
of  envy  or  malice  against  our  Saviour  they  might  have  been  ready  to  say,  upon 
his  presenting  himself  to  be  viewed,  according  to  the  law,  if  by  the  cleansed 
person's  talkmg  much  about  his  cure,  the  account  of  it  had  reached  their  ears 
before  ho  came  in  person.  This  is  one  great  reason  why  our  Lord  commanded 
this  man  to  eay  nothing. 

45.  So  that  Jeeue  could  no  mare  openly  enter  into  the  eity^-At  was  also  to  pre. 
vent  this  inconvenience  that  our  Lord  had  enjoined  him  silenoe. 

II.  1.  And  again — After  having  been  in  desert  places  for  some  time,  he 
returned  privately  to  the  city.    In  the  houee — In  Peter's  house. 

2.  And  immediately  many  were  gathered  to^«<Aer-— Hitherto  continued  the 
general  impression  on  their  hearts.  Hitherto,  even  at  Capernaum,  aU  who  heaid 
received  the  word  with  joy. 

4.  They  uncovered  the  roof— Or,  took  up  the  coverings  the  lattice  or  trap  door, 
which  was  on  all  their  houses,  (being  flat  roofed.)  And  finding  it  not  wide 
enough,  broke  the  passage  wider,  to  let  down  the  ooooh, 

«LQkeiv,43.       f  Matt,  viii, 2 ;  Luke  v,  12.       ^ Matrix, 2;  Lake  v,  18. 


102  ST.  MARK. 

5  the  paralytic  lay.    Jesus  seeing  their  faith,  said  to  the  paralytic, 

6  Son,  thy  sins  are  forgiren  thee.     But  certain  of  the  scribes  were 

7  sitting  there,  and  reasoning  in  their  hearts,  Why  doth  this  man 

8  thus  speak  blasphemies  ?  Who  can  forgive  sins,  but  Grod  only  7 
And  Jesus  immediately  knowing  in  his  spirit  that  they  so  reasoned 
in  themselves,  said  to  them.  Why  reason  ye  thus  in  your  hearts  ? 

9  Which  is  easier  ?    To  say  to  the  paralytic,  TAy  sins  are  forgiven 

10  thee  ?  Or  to  say,  Arise,  and  take  up  thy  couch,  and  walk  ?  But 
that  ye  may  know  that  the  Son  of  man  hath  authority  on  earth  to 

11  forgive  sins:   (He  saith  to  the  paral3rtic)  I  say  to  thee.  Arise, 

12  take  up  thy  couch,  and  go  to  thine  house.  And  immediately  he 
arose,  and  taking  up  his  couch,  went  forth  before  them  all ;  so  that 
they  were  all  amazed,  and  glorified  God,  saying.  We  never  saw 
it  thus. 

13  And  he  went  forth  again  by  the  sea  side,  and  all  the  multitude 

14  came  to  him,  and  he  taught  them.  *  And  passing  by  he  saw  Levi, 
the  son  of  Alpheus,  sittiilg  at  the  receipt  of  custom,  and  saith  to 

15  him,  Follow  me.  And  he  arose  and  followed  him.  And  as  Jesus 
sat  at  meat  in  his  house,  many  publicans  also  and  simiers  sat  toge- 
ther with  Jesus  and  his  disciples ;  for  there  were  many,  and  they 

16  followed  him.  And  the  scribes  and  Pharisees  seeing  him  eating 
with  publicans  and  sinners,  said  to  his  disciples.  How  is  it  that 

17  he  eateth  and  drinketh  with  publicans  and  sinners  ?     And  Jesus 
hearing  it  saith  to  them,  They  that  are  whole  need  not  a  physiciar 
but  they  that  are  sick :  I  came  not  to  call  the  righteous  but  sin 

18  ners.  f  Now  the  disciples  of  John  and  the  Pharisees  used  to  fast : 
and  they  come  and  say  to  him.  Why  do  the  disciples  of  John  and 

19  of  the  Pharisees  fast,  but  thy  disciples  fast  not?  And  Jesus  said  to 
them.  Can  the  children  of  the  bride  chamber  fast  while  the  bride- 
groom is  with  them  ?     As  long  as  they  have  the  bridegroom  with 

20  3iem  they  cannot  fast.  But  the  days  will  come,  when  the  bride- 
groom shall  be  taken  away  from  them ;  and  thc^n  shall  they  fast  in 

6.  But  eeriain  of  the  Mcrihes^-^ce  whence  the  fint  ofienco  ooroeth !  As  yet 
not  onQ  of  the  plain  unlettered  people  were  offended.  Thev  all  rejoiced  in  the 
light,  till  these  men  of  learning  came,  to  pat  darkness  for  light,  and  light  for 
darkness.  Wo  to  all  such  blind  guides !  Good  had  it  been  for  these  if  thej  had 
never  been  born.  O  God,  let  me  never  ofiend  one  of  thy  simple  ones !  Sooner 
let  mj  tongue  cleave  to  the  roof  of  my  mouth ! 

12.  They  were  all  amajrei^— Even  the  scribes  themselves  for  a  time. 

13.  All  the  multitude  came  to  him — ^Namely,  by  the  eea  nde.  And  he  as  rea. 
dily  taught  them  there  as  if  they  had  been  in  a  sjnagogae. 

15.  many  pubUeane  and  notorious  einnere  eat  with  Jeeue — Some  of  them 
doubtless  invited  by  Matthew,  moved  with  compassion  for  his  old  companions  in 
sin.  But  the  next  words,  Far  there  were  many^  and  they  followed  Atm,  seem  to  imply, 
that  the  greater  part,  encouraged  by  his  gracious  words  and  the  tenderness  of  ms 
behaviour,  and  impatient  to  hear  more,  stayed  for  no  invitation,  but  pressed  in  after 
him,  and  kept  as  close  to  him  as  they  could. 

16.  And  the  eeribee  and  Pharieeee  eaid — So  now  the  wise  men  being  joined  by 
the  saints  of  the  world,  went  a  little  fkrther  in  raising  prejudices  against  our 
Lord.  In  his  answer  he  uses  as  yet  no  harshness,  but  only  cabn,  dispassionate 
reasoning. 

17.  /  eame  not  to  eaU  the  righteoue—Thenfon  if  these  were  righteous  I  should 
not  call  them.    But  now,  they  are  the  very  persons  I  came  to  save. 

•llatUix,0;Lakev,87.       f  Matt  is,  14;  Luke  v,  88. 


CHAPTER  ra.  1(» 

21  those  days.  No  man  seweth  a  piece  of  new  cloth  on  an  old  gar- 
ment :  else  the  new  piece  that  fiUeth  it  up  taketh  away  from  the 

22  old,  and  the  rent  is  made  worse.  *  And  no  man  putteth  new  wine 
into  old  leathern  bottles ;  else  the  new  wine  bursteth  the  bottles, 
and  the  wine  is  spilt,  and  the  bottles  are  lost :  but  new  wine  must 
be  put  into  new  bottles. 

23  *And  he  went  through  the  com  fields  on  the  Sabbath  day: 

24  and  his  disciples  as  they  went  plucked  the  ears  of  com.  And 
the  Pharisees  said  to  him,  Behold,  why  do  they  on  the  Sabbath 

25  that  which  is  not  lawful  ?  And  he  said  to  them,  Have  ye  never 
read  what  David  did,  when  he  had  need  and  was  hungry,  he  and 

26  they  that  were  with  him  ?  t  How  he  went  into  the  house  of  God 
in  the  days  of  Abiathar  the  high  priest,  and  ate  Uie  show  bread, 
which  is  not  lawful  for  any  but  the  priests  to  eat,  and  gave  also  to 

27  them  who  were  with  him  ?   And  he  said  to  them.  The  Sabbath  was 

28  made  for  man,  and  not  man  for  the  Sabbath.  Moreover  the  Son  of 
man  is  Lord  even  of  the  Sabbath. 

III.        X  ^^  ^®  entered  again  into  the  s3magogue :  and  there  was 

2  a  man  there  who  had  a  withered  hand.  And  they  watched  him 
whether  he  would  heal  him  on  the  Sabbath,  that  they  might  accuse 

3  him.     And  he  saith  to  the  man  that  had  the  withered  hand.  Stand 

4  up  in  the  midst.  And  he  saith  to  them.  Is  it  lawful  to  do  good  on 
the  Sabbath,  or  to  do  evil  ?   To  save  life,  or  to  kill  ?   But  they  held 

5  their  peace.  And  looking  round  upon  them  with  anger,  being 
grieved  for  the  hardness  of  their  hearts,  he  saith  to  the  man, 
Stretch  forth  thine  hand.     And  he  stretched  it  forth:  and  his 

6  hand  was  restored.  And  the  Pharisees  going  out,  straightway  took 
counsel  with  the  Herodians  against  him,  that  they  might  de- 
stroy him. 

7  Then  Jesus  withdrew  with  his  disciples  to  the  sea ;  and  a  great 
'  ■  -  ■  ■ 

S6.  In  the  daya  of  Ahiaihar  the  high  ]^Mt — Abiinelech,  the  father  of  AbU- 
thar,  was  high  priest  then ;  Abiathar  himself  not  till  some  time  after.  Tfaae 
phrase  therefore  only  means,  In  the  time  of  Abiathar,  who  was  afterward  the 
high  priest. 

^7.  The  Sabbath  wom  made  for  inait— And  therefore  must  give  way  to  man^ 
necessity. 

28.  Moreover  the  Son  of  man  U  Lord  even  of  the  Sabbath — Being  the  sapnoM 
Lawgiver,  he  hath  power  to  dispense  with  his  own  laws ;  and  with  this  in  par- 
ticalar. 

III.  He  entered  again  into  the  oynagoguO'^Ai  Capemamn  on  the  same  day. 

2.  And  they — The  scribes  and  Fliarisees,  watched  him,  that  they  might  aeeuse 
him — >Pride,  anger,  and  shame,  after  being  so  often  put  to  silence,  began  now  to 
ripen  into  malice. 

4.  le  it  lawful  to  save  life  or  to  kiU  ? — ^Which  ho  knew  they  were  seeking 
occasion  to  do.  But  they  held  their  peaee^^Bmng  confounded,  though  not 
convinced. 

5.  Looking  round  upon  them  with  anger,  being  grieved — Angnr  at  the  sin, 
grieved  at  the  sinner;  the  true  standard  of  Christian  anger.  But  who  oan 
separate  anger  at  sin  from  anger  at  the  sinner?  None  but  a  true  beliewr 
in  Christ. 

6.  The  Pharioeeo  going  out — ^Probably  leaving  the  scribes  to  watch  him  stiU : 
took  eounael  with  the  HerodtanM^^to  bitter  as  Vtkoj  usually  were  against  MOh 
other. 

•Matt.  xii,l;  Luke  vi,l.       f  1  Sam.  ni,  0.       t  Matt  zii,  0 ;  Luke  vi,  Si 


t04  8T.  MARK. 

8  nndtitiide  from  Galilee  followed  him,  and  from  Judea,  And  from 
Jerusalem,  and  from  Idumea,  and  from  beyond  Jordan ;  and  they 
about  Tyre  and  Sidon,  a  gredt  multitude,  having  heard  what  great 

^  things  he  did,  came  to  him.  And  he  spake  to  his  disciples,  ^t  a 
Tessel  should  wait  on  him,  because  of  the  multitude,  lest  they 

10  should  throng  him.    For  he  had  healed  many,  so  that  they  rushed 

11  in  upon  him,  as  many  as  had  plagues.    And  the  unclean  spirits, 
when  they  saw  him,  fell  dound  before  him  and  cried,  saying.  Thou 

12  art  the  Son  of  God.    And  he  strictly  charged  them  not  to  fnake 

13  him  known.    *  And  he  goeth  up  into  the  mountain,  and  calloth  to 

14  him  whom  he  would,  and  they  came  to  him.    t  And  he  ordained 
twelve,  that  they  might  be  with  him,  and  that  he  might  send  them 

15  forth  to  preach.  And  to  have  power  to  heal  diseases  and  cast  out 

16  devils.    And  Simon  he  sumamed  Peter :  And  James  the  son  of 

17  Zebedee,  and  John  the  brother  of  James  (and  he  sumamed  them 

18  Boanerges,  that  is,  sons  of  thunder)  and  Andrew  and  Philip,  and 
Bartholomew,  and  Matthew,  and  Thomas,  and  James  the  son  of 

19  Allans,  and  Thaddeus,  and  Simon  the  Canaanite,  And  Judas 
Iscariot,  who  also  betrayed  him. 

30      And  ihey  come  into  a  house :  and  the  multitude  cometh  toge- 

21  ther  again,  so  that  they  could  not  so  much  as  eat  bread.     And  his 
relations  hearing  ofit^  came  out  to  lay  hold  on  him ;  for  they  said, 

22  He  is  beside  Mmself.    |But  the  scribes  who  had  come  down 
from  Jerusalem  said.  He  hath  Beelzebub,  and  by  the  prince  of  the 

23  devils  casteth  he  out  devils.     And  calling  them  to  him,  he  said  to 

24  them  in  parables.  How  can  Satan  cast  out  Satan  ?    If  a  kingdom 

25  be  divided  against  itself,  that  kingdom  cannot  stand.    And  if  a 

26  house  be  divided  against  itself,  that  house  cannot  stand.    If  Satan 
then  be  risen  up  and  divided  against  himself,  he  cannot  stand,  but 

27  hath  an  end.    Ncme  can  enter  into  the  strong  one's  house  and 

8.  From  Idumea — ^The  nativM  of  which  had  now  profened  the  Jewish  religion 
abovft  a  htrndiod  and  fifty  years.  Tkey  abmit  Tyre  and  /Sulos— The  Israelites 
who  lived  in  those  coasts. 

10.  Pl^u§9  or  9eourge§  (so  the  Greek  word  properly  means)  seem  to  be  those 
very  painml  or  afflictive  disorders  which  were  trequently  sent*  or  at  least  permit. 
ted  of  God,  as  a  seoorge  or  punishment  of  sin. 

13.  He  charged  them  not  to  make  him  known-^li  was  not  the  time :  nor  were 
they  fit  preachers. 

15.  ife  eaUeth  whom  he  weiiZ^— With  reffiid  to  the  eternal  states  of  men,  God 
always  acts  as  just  and  merciful.  But  wiUi  regard  to  numberless  other  things, 
he  seems  to  us  to  act  as  a  mere  sovereign. 

16.  He  owrmtmed  them  eone  of  thunder — Both  with  respect  to  the  warmth  and 
impetuosity  of  their  spirit,  their  forrent  manner  of  preaoning,  and  the  power  of 
their  word. 

90.  To  eat  (rsoif— That  is,  to  take  anv  subsistence. 

91.  Hie  relattom^^Hm  mother  and  his  brethren,  ver.  31.  Bat  it  was  some  time 
before  they  could  come  near  him. 

S6.  TheeeribeetMd  Pharisees,  Blatt.  zii,  99 ;  who  had  come  downfrom  Jeruealem 
—Purposely  on  the  devil's  errand.  And  not  without  success.  For  the  common 
people  now  began  to  drink  in  the  poison,  from  these  learned,  good,  honourable 
men !  He  hath  Beelzekub — at  command,  is  in  league  with  him  :  And  by  thefrinee 
of  the  devUe  eaoteth  he  out  deviU-^Hom  easiiv  may  a  man  of  learning  elude  the 
eirongest  proof  of  a  work  of  God !  How  readily  can  he  account  for  every  incident 
without  ever  taking  God  into  the  question. 

*LQketi,ia.      tllatt.z,8;  Lukevi,  13;  AeU  i,  13.      t ICatt. xii, 24 ;  Lukeii,15. 


CHAPTER  IV.  105 

jtouler  liis  goods,  unless  he  first  bind  the  strong  one,  and  then  he 

28  will  plunder  his  house.    *  Verily  I  jsay  to  you,  All  sins  shall  be 
forgiven  the  sons  of  men»  and  blasphemies  wherewith  soever  they 

29  shsdl  blaspheme,  But  he  that  shall  blaspheme  against  the  Holy 
Ghost  ha&  never  forgiveness,  but  is  liable  to  eternal  damnation : 

30  Because  they  said.  He  hath  an  unclean  spirit,    f  Then  come  his 

31  brethren  and  his  mother,  and  standing  without,  sent  to  him,  calling 

32  him.     And  the  multitude  sat  about  him:  and  they  say  to  him, 

33  Behold,  thy  mother  and  thy  brethren  without  seek  (or  thee.    And 
he  answered  them,  saying.  Who  is  my  mother  or  my  brethren  ? 

34  And  looking  round  on  them  who  sat  about  him,  he  said*  Behold  mv 

35  mother  and  my  brethren.     For  whosoever  shall  do  the  will  of  God, 
the  same  is  my  brother  and  sister  and  mother. 

IV.    i\ud  again  he  taught  by  the  sea  side,  and  a  great  multitude 
was  gathered  to  him,  so  that  going  into  the  vessel,  he  sat  in  the 

2  sea,  and  the  whole  multitude  was  by  the  sea  on  the  land.    And  he 
taught  them  many  things  by  parables,  and  said  to  them  in  his 

3  teaching,  Hearken :  Behold,  a  sower  went  out  to  sow.    And  as  he 

4  sowed,  some  fell  by  the  highway  side,  and  the  birds  came  and 

5  devoured  it«     And  some  feU  on  stony  ground,  where  it  had  not 
much  earth:  and  immediately  it  sprung  up,  because  it  had  no 

6  depth  of  earths     But  when  the  sun  was  up,  it  was  scorched,  and 

7  because  it  had  no  root,  it  withered  away.     And  some  fell  among 
thorns,  and  the  thorns  grew  up  and  choked  it,  and  it  pelded  no 

8  fruit.    And  other  fell  on  good  ground,  and  yielded  fruit  springing 
up  and  increasing,  and  brought  forth  some  thirty,  and  some  sixty, 

9  and  some  a  hundred.    And  he  said,  he  that  hath  ears  to  hear,  let 
him  hear. 

30.  Beeaute  the^  touf,  He  katk  an  unclean  writ — Ib  it  not  utonishing,  thst 
men  who  have  ever  read  theee  worda,  ihould  doubt,  what  ii  the  bUiphemy 
against  the  Holy  Ghost  1  Can  any  words  declare  more  plainly,  that  it  is  **  the 
ascribing  those  miraeles  to  the  power  of  the  devil  which  Christ  wrought  by  the 
power  of  the  Holy  Ghost  ?** 

31.  Then  come  kit  hrethren  and  hia  wtother — ^Hayin^  at  length  made  their  way 
through  the  crowd,  so  as  to  come  to  the  door.  His  brethren  are  here  named 
iirst,  as  being  first  and  most  earnest  in  the  design  of  taking  him :  for  neither  did 
these  of  his  brethren  beliere  on  him.  They  »ent  to  him,  calUng  Aim — ^They  sent 
one  into  the  house,  who  called  him  aloud,  by  name. 

34.  Looking  round  on  them  who  oat  about  Attn— With  the  utmost  sweetness ; 
He  oaid.  Behold  my  mother  and  my  hrethren—ln  this  preference  of  his  true  dis. 
ciples  even  to  the  Virgin  Mary,  considered  merely  as  his  mother  after  the  flesh, 
he  not  only  shows  his  high  and  tender  aflbction  ttir  them,  but  seems  designedly 
to  guard  against  those  excessive  and  idolatrous  honours,  which  he  foresaw  would 
in  after  ages  be  paid  to  her. 

IV.  3.  He  taught  them  many  tkiitgo  hy  parahleO'^Aiior  the  usual  manner  of 
the  eastern  nations,  to  make  his  instructions  more  agreeable  to  them,  and  to  im. 
press  them  the  more  upon  attentive  hearers.  A  parable  signifies  not  only  a  simile 
or  comparison,  and  sometimes  a  proverb,  but  any  kind  of  iustruotiye  speech, 
wherein  spiritual  things  are  explained  and  illustrated  by  natural,  Prov.  i,  6.  To 
understand  a  proverb  and  the  interpretation — ^The  proverb  is  the  literal  sense,  the 
interpretation  is  the  spiritual ;  resting  in  the  literal  sense  lulleth,  but  the  spiritual 
giveth  life. 

3.  Hearhtn'—Thu  word  he  probably  spoke  with  a  loud  voice,  to  stop  the  aoiits 
and  hurry  of  the  people. 

*U9XL  zii,  31 ;  L^e  xii,  10.       fMstt.  su,  46;  Loke  viii,  19.       |Mttt.xiii,l; 

Lokeviii,4.. 


106  ST.  MARK. 

10  And  when  he  was  alone,  they  that  were  about  him,  with  the 

11  twelve,  asked  him  of  the  parable.  And  he  araid  to  them,  To  you 
it  is  given  to  know  the  mystery  of  the  kingdom  of  God :  but  to 

12  them  that  are  without  all  things  are  in  parables ;  So  that  seeing 
they  see,  and  do  not  perceive,  and  hearing  they  hear,  and  do  not 
understand ;  lest  at  any  time  they  should  be  converted,  and  their 
sins  should  be  forgiven  them. 

13  And  he  saith  to  them.  Know  ye  not  this  parable  ?    How  then 

14  will  ye  know  all  parables  ?    The  sower  soweth  the  word.     And 

15  these  are  they  by  the  highway  side,  where  the  word  is  sown :  but 
when  they  lutve  heard,  Satan  cometh  immediately,  and  taketh 

16  away  the  word  sown  in  their  hearts.  And  these  are  they  like- 
wise who  have  received  the  seed  on  stony  ground,  who  when  they 

17  have  heard  the  word  immediately  receive  it  with  joy :  But  have 
not  root  in  themselves,  but  are  only  for  a  time,  iJ^erward,  when 
affliction  or  persecution  ariseth  because  of  the  word,  they  are  pre- 

18  sently  offended.    And  these  are  they  that  have  received  it  among 

19  thorns,  who  hear  the  word.  And  the  cares  of  this  world,  and  the 
deceitfulness  of  riches,  and  the  desire  of  other  things  entering  in, 

20  choke  the  word,  and  it  becometh  unfruitful.  And  these  are  they 
that  have  received  it  on  the  good  ground,  who  hear  the  word  and 
receive  it,  and  bring  forth  fruit,  some  thirty  fold,  some  sixty,  and 

21  some  a  hundred.  *  And  he  said  to  them.  Is  a  candle  brought  to 
be  put  under  a  bushel  or  under  a  bed,  and  not  to  be  set  on  a  candle- 

22  stick?  tFor  there  is  nothing  hid,  which  shall  not  be  made 
manifest,  neither  was  any  thing  kept  secret,  but  that  it  might 

23  come  abroad.    If  any  man  hath  earb  to  hear,  let  him  hear.     Ajid 

24  he  said  to  them,  Take  heed  what  ye  hear.  With  what  measure 
ye  mete,  it  shall  be  measured  to  you,  and  to  you  that  hear,  shall 

25  more  be  given.    X  For  he  that  hath,  to  him  shall  be  given ;  and 

10.  When  he  wee  alone— That  n,  retired  apart  from  the  multitade. 

11.  To  them  that  are  without — So  the  Jewa  tenned  the  heathena:  ao  oar  Lord 
terma  all  obetinate  onbelievera :  for  they  ahall  not  enter  into  hia  kingdom :  they 
ahall  abide  in  outer  darkneaa. 

13.  So  that  eeeing  they  eee  and  do  net  perceive  They  would  not  aee  before  • 
now  they  could  not,  God  having  given  them  up  to  the  blindneea  which  thej 
had  chosen. 

13.  Know  ye  not  thie  oarable  ? — ^Which  b  aa  it  were  the  fbnndation  of  all  those 
that  I  ahall  speak  hereafter ;  and  ia  ao  eaay  to  be  underatood  ? 

19.  The  deeire  of  ether  tkinge  choke  the  word — A  deep  and  important  truth ! 
The  deaire  of  any  thinjr,  otherwiae  than  aa  it  leada  to  happineaa  in  God,  directly 
tenda  to  barrenneae  of  aoul.  Entering  in — ^Where  they  were  not  before.  Let 
him  therefore  who  has  received  and  retained  the  word,  aee  that  no  other  deaire 
then  enter  in,  each  as  perhapa  till  then  he  never  knew.  /(  beeemetk  unfruitful 
— Afler  the  fruit  had  grown  almost  to  perfeotion. 

31.  And  he  eaid,  le  a  candle-^ Ae  if  he  had  aaid,  I  explain  theee  things  to  you, 
I  give  you  this  light,  not  to  conceal,  but  to  impart  it  to  othera.  And  if  I  con. 
cc^  any  thing  from  yon  now,  it  ia  only  that  it  may  bo  more  efiectually  manifested 
hereafter. 

34.  Take  heed  what  ye  hear — ^That  ia,  attend  to  what  you  hear,  that  it  mav 
have  its  due  influence  upon  you.  With  what  meaeure  you  mete — That  is,  aoooro. 
ing  to  the  improvement  you  make  of  what  you  have  heard,  still  farther  asaistance 
shall  be  giyen.    And  to  you  that  hear — ^That  is,  with  improvement. 

•  llatt,  V,  15;  Lake  riii,  16;  si,  33.      t Matt,  x,  96 ;  Lake  viii,  17.      |Matt.  xiii,  13; 

Loks  Tiit,  18. 


CHAPTER  IV.  107 

he  that  hath  not,  from  him  shall  be  taken  even  that  which  he 
huh. 

36  And  he  said,  So  is  the  kingdom  of  God,  as  if  a  man  should  cast 

37  seed  into  the  ground.  And  should  sleep  and  rise  night  and  day, 

38  and  the  seed  should  spring  and  grow  up  he  knoweth  not  how.  For 
the  earth  bringeth  forth  fruit  of  itself,  first  the  blade,  then  the  ear, 

29  after  that  the  com  in  the  ear.  But  when  the  fruit  is  brought  forth, 
immediately  he  putteth  in  the  sickle,  because  the  harvest  is  come. 

30  *And  he  said.  Whereto  shall  we  liken  the  kingdom  of  God? 

31  Or  with  what  comparison  shall  we  compare  it  ?  It  is  like  a  grain 
of  mustard  seed,  which  when  it  is  sown  in  the  earth,  it  is  one  of 

32  the  least  seeds  that  is  in  the  earth.  But  when  it  is  sown  it  grow- 
eth  up  and  becometh  greater  than  all  herbs,  and  putteth  forth 
great  branches,  so  that  the  birds  of  the  air  may  lodge  under  the 

33  shadow  of  it.    And  with  many  such  parables  spake  he  the  word  to 

34  them,  as  they  were  able  to  hear.  But  without  a  parable  spake  he 
not  to  them :  and  in  private  he  expounded  all  things  to  his  disciples. 

35  t  And  the  same  day  in  the  evening  he  saith  to  them.  Let  us 

36  go  over  to  the  other  side.  And  having  sent  away  the  multitude, 
they  take  him  as  he  was  in  the  vessel.     And  there  were  with  him 

37  other  little  vessels.     And  there  ariseth  a  great  storm  of  wind,  and 

38  the  waves  beat  into  the  vessel,  so  that  it  was  now  full.  But  he 
was  asleep  on  the  pillow,  in  the  stem.     And  they  awake  him  and 

39  say  to  him.  Master,  carest  thou  not  that  we  perish?  And  he 
arose  and  rebuked  the  wind,  and  said  to  the  sea,  Peace  ;  be  still. 

40  And  the  wind  ceased,  and  there  was  a  great  calm.  And  he  saith 
to  them,  Why  are  ye  so  fearful  ?   How  is  it,  that  ye  have  not  faith  ? 

41  And  they  feared  exceedingly,  and  said  one  to  another.  Who  is  this, 
that  even  the  wind  and  the  sea  obey  him  ? 

95.  He  that  hath — ^That  improTes  whatever  he  has  received,  to  the  good  of 
others,  as  well  as  of  hia  own  loul. 

96.  So  U  the  kingdom  of  God — The  inward  kingdom  ii  like  seed  tokieh  a  man 
eutU  into  the  ground — This  a  preacher  of  the  Gospel  casts  into  the  heart.  And 
he  tleeve  and  riees  night  and  day — That  is,  he  has  it  continually  in  his  thoughts. 
BCeantiine  t(  eprings  and  grows  up  he  knows  not  how — Eren  he  that  sowed  it  can- 
noft  explain  how  it  grows.  For  as  the  earth  by  a  curious  kind  of  mechanism, 
which  the  greatest  philosophers  cannot  comprehend,  does  as  it  were  spontane- 
oosly  bring  forth  first  the  blade,  then  the  ear,  then  the  fiill  com  in  the  ear :  so 
the  soul,  in  an  inexplicable  manner,  brings  forth,  first  weak  graces,  then  stronger, 
then  full  holiness :  and  all  this  of  itself,  as  a  machine,  whose  spring  of  motion  is 
within  itself.  Yet  obserre  the  amazing  exactness  of  the  comparison.  The  earth 
brings  forth  no  com  (as  the  soul  no  holiness)  without  both  the  care  and  toil  of 
man,  and  the  benign  influence  of  heaven. 

99.  He  putteth  in  the  sickle — Grod  cutteth  down  and  gathereth  the  com  Into 
hisffarner. 

33.  He  spake  the  word  as  they  were  able  to  hear  it — Adapting  it  to  the  oapacitv 
of  his  hearers,  and  speaking  as  plain  as  he  could  without  offending  them.  A 
role  never  to  be  forgotten  l^^  those  who  instruct  others. 

36.  They  take  him  as  he  was  in  the  vessel — ^They  carried  him  immediately  in 
the  same  vessel  from  which  he  had  been  preaching  to  the  people. 

38.  On  the  piUow — So  we  translate  it,  for  want  of  a  proper  English  expression, 
for  that  particular  part  of  the  vessel  near  the  rudder,  on  which  he  lay. 

39.  Peace— Ceeae  thy  tossing:  Be  still— Ce^ae  thy  roaring;  literally,  Be  thorn 
gagged, 

«  Matt,  xiii,  31 ;  Luke  xiii,  18.       f  Matt,  viii,  23 ;  Luke  riii,  22. 


106  ST.  MARK. 

y.      *  And  they  came  to  the  other  side  of  the  sea,  into  the  country  of 

2  the  Gadarenes.    And  as  he  came  out  of  the  vessel,  there  met  him 

3  immediately  out  of  the  tombs  a  man  with  an  unclean  spirit,  Who 
had  Aw  dwelling  in  the  tombe,  and  no  man  could  bind  him,  no,  not 

4  with  chains.     For  he  had  often  been  bound  with  fetters  and  chains, 
and  the  chains  had  been  plucked  asunder  by  him,  and  the  fetters 

5  broken  in  pieces ;  and  no  man  could  tame  him.    And  always,  night 
and  day,  he  was  in  the  tombs  and  in  the  mountains,  crying  and  cut- 

6  ting  himself  with  stones.    But  seeing  Jesus  afar  off,  he  ran  and 

7  worshipped  him.  And  crying  with  a  loud  voice,  said,  What  have  I 
to  do  with  thee,  Jesus,  thou  Son  of  the  most  high  Gk>d  ?     I  adjure 

8  thee  by  God,  that  thou  torment  me  not.     (For  he  had  said  to 

9  him.  Come  out  of  the  man,  thou  unclean  spirit.)    And  he  asked 
him«  What  is  thy  name  ?     And  he  saith  to  him,  My  name  is 

10  Legion ;  for  we  are  many.    And  he  earnestly  besought  him,  that  he 

11  would  not  send  them  away  out  of  the  country.    Now  there  was 

12  there  at  the  mountain  a  great  herd  of  swine  feeding.  And  all  the 
devils  besought  him,  saying,  Send  us  to  the  swine,  that  we  may  go 

13  into  them.  And  Jesus  forthwith  gave  them  leave.  And  the  un- 
clean spirits  going  out,  entered  into  the  swine,  and  the  herd  rushed 
down  the  steep  into  the  sea,  (they  were  about  two  thousand,)  and 

14  were  stifled  in  the  sea.  And  they  that  fed  the  swine  fled,  and 
told  t^  in  the  city  and  in  the  country.    And  they  went  out  to  see 

15  what  it  was  that  was  done.  And  they  come  to  Jesus,  and  see  the 
demoniac  who  had  had  the  Legion,  sitting  and  clothed  and  in  his 

16  right  mind :  and  they  were  afraid.    And  they  that  saw  i^  told  them 

17  how  it  befell  the  demoniac,  and  concerning  the  swine.    And  they 

18  prayed  him  to  depart  out  of  their  coasts,  t  And  as  he  went  into 
the  vessel,  he  that  had  been  possessed  with  the  devils,  besought 

19  him  that  he  might  be  with  him.  But  he  suflfered  him  not,  but  said 
to  him,  Go  home  to  thy  friends,  and  tell  them  how  great  things  the 

20  Lord  hath  done  for  thee,  and  hath  had  compassion  on  thee.  And 
he  departed  and  published  in  Decapolis,  how  great  things  Jesus 
had  done  for  him.    And  all  men  marvelled. 

21  X  And  when  Jesus  was  passed  over  again  in  the  vessel  to  the 
other  side,  a  great  multitude  was  gathered  to  him,  and  he  was 

22  near  the  sea.     ^  And  there  cometh  one  of  the  rulers  of  the  syna- 

V.  3.  There  met  km  a  man  with  an  unekan  spirit — St.  Matthew  mentiom  two. 
Ftobably  this,  so  particularly  apoken  of  here,  waa  the  moat  remarkably  fierce 
and  anffovemable. 

9.  my  name  i$  Legion !  for  we  are  many — Bat  all  theae  aeem  to  have  been 
under  one  commander,  who  accordingly  apeaka  all  along,  both  for  them  and 
himaelf. 

15.  And  they  were  afraid — It  ia  not  improbable  they  might  otherwiae  have 
oflbred  aome  rudeneaa,  if  not  Tiolence. 

19.  TeU  them  how  great  things  the  Lord  hath  done  for  thee — ^Thia  waa  pecu- 
liarlv  needful  there,  where  Chriat  did  not  go  in  penon. 

fn.  He  publiahed  in  Decapolio^'Soi  only  at  home,  bat  in  all  that  coontry 
where  Jeaua  himaelf  did  not  come. 

99.  One  tf  the  mlere  of  the  eynagogue'^To  regulate  the  affaira  of  every  lyna- 
gogue,  there  waa  a  cooneU  of  grave  men.    Over  theae  waa  a  preaident,  who  waa 

*  Matt.  Tiii,  28 ;  Luke  riii,  26.       f  Matt,  iz,  1 ;  Luke  Tiii,  37.       t  Luke  viii,  40. 

^Matt.ix,lS;LakeTiii,41. 


CHAPTER  VI.  1(» 

23  gogne,  Jainis  by  name,  and  seeing  him,  falleth  at  his  feet,  And 
besought  him  greatly,  saying,  My  little  daughter  is  at  the  point  of 
death :  come  and  lay  thy  hands  on  her  that  she  may  be  healed, 

34  and  she  shall  live.    And  he  went  with  him,  and  a  great  multitude 

35  followed  him  and  thronged  him.    *  And  a  certain  woman  who  had 

26  had  a  flux  of  blood  twelve  years.  And  had  suffered  many  things 
of  many  physicians,  and  had  spent  all  that  she  had,  and  was 

27  nothing  bettered,  but  rather  grown  worse.  Having  heard  of  Jesus, 

28  came  m  the  crowd  behind,  and  touched  his  garment.    For  she 

29  said.  If  I  but  touch  his  clothes,  I  shall  be  whole.  And  the  fountain 
of  her  blood  was  straightway  dried  up,  and  she  perceived  in  her 

30  body  that  she  was  healed  of  that  plague.  And  Jesus  immediately 
knowing  in  himself  the  virtue  which  had  gone  out  of  him,  turning 

31  about  in  the  crowd  said,  Who  touched  my  clothes  ?  And  his  dis- 
ciples said  to  him,  Thou  seest  the  multitude  thronging  thee,  and 

32  sayest  thou,  Who  touched  me?     And  he  looked  round  to  see 

33  her  that  had  done  this.  And  the  woman  fearing  and  trembling, 
knowing  what  was  done  in  her,  came  and  fell  down  before  him, 

34  and  told  him  all  the  truth.  And  he  said  to  her.  Daughter,  thy 
faith  hath  made  thee  whole :  go  in  peace,  and  continue  whole  of 

35  thy  plague.  While  he  was  yet  speaking,  Uiey  came  from  the  ruler 
of  the  synagogue's  house,  saying,  Thy  daughter  is  dead:  why 

36  troublest  thou  &e  Master  farther?  When  Jesus  heard  the  wora 
spoken,  he  saith  to  the  ruler  of  the  synagogue.  Fear  not;  only 

37  believe.    And  he  suffered  no  man  to  follow  him,  save  Peter,  aim 

38  James,  and  John  the  brother  of  James.  And  he  cometh  to  the 
house  of  the  ruler  of  the  synagogue,  and  seeth  a  tumult,  and  them 

39  that  wept  and  wailed  greatly.  And  coming  in,  he  saith  to  them, 
Why  make  ye  this  tumult  and  weep  ?    The  damsel  is  not  dead, 

40  but  sleepeth.  And  they  laughed  him  to  scorn.  But  having  put 
them  all  out,  he  taketh  the  father  and  the  mother  of  the  damsel, 
and  them  that  were  with  him,  and  goeth  in  where  the  damsel  was 

41  lying.  And  taking  the  damsel  by  the  hand,  he  said  to  her,  Tali- 
tha  cumi,  which  is,  being  interpreted.  Damsel  (I  say  to  thee)  arise. 

42  And  straightway  the  damsel  arose  and  walked :  for  she  was  twelve 
years  old.    And  they  were  astonished  with  a  great  astonishment. 

43  And  he  charged  them  straitly,  that  no  man  should  know  it,  and 
commanded  that  something  should  be  given  her  to  eat. 

VI.      t  And  he  went  out  from  thence,  and  came  into  his  own  coun* 

tenned  the  ruUr  of  the  eynagogue.  Sometimes  there  was  no  more  thaa  on* 
ruler  in  a  tjnugottae. 

37.  JoAn,  the  brother  of  Jame9 — ^When  St.  Mark  wrote,  not  long  after  out 
Lord's  ascension,  the  memory  of  St.  James,  lately  beheaded,  was  so  fresh,  fhut 
his  name  was  more  known  than  that  of  John  himself. 

40.  Them  that  were  with  A»f»— Peter,  James,  and  John. 

43.  He  charged  them  that  no  man  should  know  it — ^That  he  might  avoid  wm 
appearance  of  vain  glory,  might  prevent  too  great  a  eonoourse  of  people*  um 
might  not  farther  enrage  the  scribes  and  Pharisees  a|[ainst  him ;  the  timo  |br  1^ 
death,  and  for  the  fiiU  manifestation  of  his  glory,  being  not  yet  come.  Ua  mm^ 
monded  eamething  §hould  be  given  her  to  eat^-8o  that  when  either  nalvial  oi 
spiritual  life  is  restored,  eren  by  Immediate  miracle,  all  proper  means  ai<%^  ht 
used  in  ocder  to  preserve  it. 

•  KM.  iz,  90;  Luke  viii,  43.       f  Matt.  ziii,54;  Lake  tv,  II. 


no  ST.  MARK. 

« 

2  tiy,  and  his  disciples  follow  him.  And  on  the  Sabbath  he  taught 
in  the  synagogue,  and  many  hearing  were  astonished,  saying. 
Whence  hath  £is  man  these  things  1  And  what  wisdom  is  this 
that  is  given  him,  and  such  mighty  works  as  are  wrought  by  his 

3  hands  ?  Is  not  this  the  carpenter  ?  The  son  of  Mary,  the  brother 
of  James  and  Joses,  and  of  Jude  and  Simon !     Are  not  his  sisters 

4  here  with  us  ?  And  they  were  offended  at  him.  And  Jesus  said  to 
them,  A  prophet  is  not  without  honour,  but  in  his  own  country,  and 

5  among  his  own  kindred,  and  in  his  own  house.  And  he  could  do 
no  miracle  there,  save  that  he  laid  his  hands  on  a  few  sick,  and 

6  healed  them.  And  he  marvelled  because  of  their  unbelief.  And  he 
went  round  about  through  the  villages  teaching. 

7  *  A)».l  he  called  to  him  the  twelve,  and  sent  them  forth  by  two 

8  and  two,  and  gave  them  power  over  unclean  spirits ;  t  And  com- 
manded them  to  take  nothing  for  their  journey,  save  a  staff  only ; 

9  no  scrip,  no  bread,  no  money  in  their  purse ;  But  be  shod  with 

10  sandals,  and  put  not  on  two  coats.  X  ^^  ^^  ^^^  ^  them,  Where- 
soever ye  enter  into  a  house,  there  abide  till  ye  depart  from  that 

11  place.  And  whosoever  shall  not  receive  you,  nor  hear  you,  de- 
parting thence  shake  off  the  dust  under  your  feet  for  a  testimony 
against  them.  Verily  I  say  to  you,  it  shall  be  more  tolerable  for 
Sodom  and  Gomorrah  in  Uie  day  of  judgment  than  for  that  city. 

12  ^  And  they  went  out  and  preached  that  men  should  repent.     And 

13  they  cast  out  many  devils,  and  ||  anointed  with  oil  many  that  were 
sick,  and  healed  them. 

14  **  And  King  Herod  heard  (for  his  name  was  spread  abroad)  and 

VI.  3.  /<  not  this  the  carpenter  ? — ^There  can  be  no  doubt,  but  in  his  youth  he 
wrought  with  hit  tupposed  father  Joseph. 

5.  He  could  do  no  miracle  there — Not  consistently  with  his  wisdom  and  good, 
ness.  It  being  inconsistent  with  his  wisdom  to  work  them  there,  where  it 
ooald  not  promote  his  great  end ;  and  with  his  goodness,  seeing  he  well  knew 
his  countrymen  would  reject  whatever  evidence  could  be  giyen  them.  And 
therefore  to  have  given  them  more  evidence,  would  only  haye  increased  their 
damnation. 

6.  He  maroeUed — As  man.    As  he  was  God,  nothing  was  strange  to  him. 

8.  He  commanded  them  to  take  nothing  for  their  journey — That  they  might  be 
always  unincumbered,  free,  ready  for  motion.  Save  a  stqff  only — He  that  had 
one  might  take  it ;  but  he  that  had  not  was  not  to  provide  one,  jSlatt.  z,  9. 

9.  Be  shod  with  eandalo — As  you  usually  are.  Sandals  were  pieces  of  strong 
leather  or  wood,  tied  under  Uie  sole  of  the  foot  by  strings,  something  resembling 
modem  clogs.  The  ghoee  which  they  are  in  St.  jnatthew  forbidden  to  take,  were 
a  kind  of  short  boots,  reaching  a  little  above  the  mid.leg,  which  were  then  com 
monly  used  in  journeys.  Our  Lord  intended  by  this  mission  to  initiate  them  into 
their  apostolic  work.  And  it  was  doubtless  an  encouragement  to  them  all  their 
life  after,  to  recollect  the  care  which  God  took  of  them,  when  they  had  left  all 
they  had,  and  went  out  quite  unfhmished  for  such  an  expedition.  In  this  view 
our  Lord  himself  leads  them  to  consider  it,  Luke  zxii,  35 :  When  I  eent  you 
firth  without  puree  or  script  lacked  ye  any  thing  ? 

13.  They  anointed  with  oU  many  that  were  sick-^Which  St.  James  gives  as  a 
general  direction,  (ch.  v,  11,  15,)  adding  those  peremptory  words.  And  the  Lord 
ohaU  heal  him — He  shall  be  restored  to  health:  not  by  the  natural  efficacy  of  the 
oil,  but  by  the  supernatural  blessing  of  God.  And  it  seems  this  was  the  great 
■tanding  means  of  healing  desperate  diseases  in  the  Christian  Church,  long  be. 
fere  extreme  unction  was  used  or  heard  of,  which  bears  scarce  any  resemblance 

*  Matt  z,  1 ;  Luke  iz,  1.        f  Matt,  z,  9;  Luke  ix,  3.       %  Matt,  z,  11 ;  Luke  iz,  4. 
^  Lake  iz,  S.       B  James  ▼,  14, 15.       **  Matt  zir,  1 ;  Luke  iz,  7. 


CHAPTER  VI.  Ill 

lie  said,  John  the  Baptist  is  risen  from  the  dead,  and  therefore 

15  these  mighty  powers  exert  themselves  in  him.  Others  say,  It  is 
Elijah :  and  others  said,  It  is  a  prophet,  as  one  of  the  prophets. 

16  But  Herod  hearing  thereof^  said.  This  is  John  whom  I  beheaded : 

17  he  is  risen  from  the  dead.  For  Herod  himself  had  sent  and  appre* 
hended  John,  and  bound  him  in  prison,  for  Herodias's  sake,  his 

18  brother  Philip's  wife,  for  he  had  married  her.  For  John  had  said 
to  Herod,  It  is  not  lawful  for  thee  to  have  thy  brother's  wife. 

19  Therefore  Herodias  was  incensed  against  him,  and  was  desirous  to 

20  have  killed  him ;  but  she  could  not :  For  Herod  reverenced  John, 
knowing  that  he  was  a  just  and  holy  man,  and  preserved  him: 
and  when  he  heard  him  he  did  many  things,  and  heard  him  glad- 

21  ly.  And  a  convenient  day  being  come,  when  Herod  on  his  birth- 
day made  a  feast  for  his  lords,  captains,  and  principal  men  of 

22  Gralilee :  When  the  daughter  of  Herodias  had  come  in  and  danced 
and  pleased  Herod  and  his  guests,  the  king  said  to  the  damsel, 

23  Ask  of  me  whatsoever  thou  wilt,  and  I  will  give  it  thee.  And  he 
swore  to  her,  Whatsoever  thou  shalt  ask  me,  I  will  give  thee, 

24  to  the  half  of  my  kingdom.  And  going  out,  she  said  to  her  mo- 
ther, What  shall  I  ask  ?  And  she  said.  The  head  of  John  the  Bap- 

25  tist.  And  coming  in  quickly  with  haste,  to  the  king,  she  asked, 
saying,  I  will  that  thou  give  me  immediately  in  a  charger  the  head 

26  of  John  the  Baptist.  And  the  king  was  exceeding  sorry:  yet 
for  his  oath's  sake,  and  for  the  sake  of  his  guests,  he  would  not  re- 

27  ject  her.     And  immediately  the  king  sent  one  of  his  guard,  and 

28  commanded  his  head  to  be  brought.  And  he  went  and  beheaded 
him  in  the  prison,  and  brought  his  head  in  a  charger,  and  gave  it 

29  to  the  damsel,  and  the  damsel  gave  it  to  her  mother.  And  the 
disciples  hearing  it,  came  and  took  up  his  corpse  and  laid  it  in  a 
tomb. 

30  *  And  the  apostles  gathered  themselves  together  to  Jesus,  and 
told  him  all  things,  both  what  they  had  done  and  what  they  had 

31  taught,  t  And  he  said  to  them.  Come  ye  yours^ves  apart  into  a 
desert  place,  and  rest  a  little.     For  there  were  many  coming  and 

32  going,  and  they  had  no  leisure  so  much  as  to  eat.     And  they  de- 

33  parted  into  a  desert  place  by  boat  privately.     And  many  saw  them 

•  ■'     -  .  ■  ■     ,    . 

to  it ;  the  former  being  used  only  as  a  means  of  health ;  the  latter  only  when  life 
is  despaired  of. 

15.  A  frophet,  oi  one  of  the  prophets— 'Not  inferior  to  one  of  the  ancient 
prophets. 

16.  But  Herod  hearing  thereof— 0£  their  varioos  judgments  concerning  him, 
still  oaidf  It  i»  John, 

20.  And  preeerved  him — Against  all  the  malice  and  oontrivances  of  Herodias. 
And  when  he  heard  Aim— Probably  sending  for  him,  at  times,  during  his  imprison- 
ment, which  continued  a  year  and  a  half.  He  heard  Atm  gladly — Delusive  joy  I 
While  Herodias  lay  in  his  bosom. 

21.  A  convenient  day — Convenient  for  her  purpose.  Hie  lorde,  captains,  and 
principal  men  of  Galilee — The  great  men  of  the  court,  the  army,  and  the  province. 

23.  To  the  half  of  my  kingdom — A  proverbial  expression. 

26.  Yet  for  hie  oatKa  aake,  and  for  the  $ake  of  hie  ^iicst*-^Herod*s  honour  was 
like  the  conscience  of  the  chief  priests,  Matt,  xzvii,  6.  To  shed  innocent  Uood 
wounded  neither  one  nor  the  other. 

32.  The%  departed — ^Across  a  creek  or  comer  of  the  lake. 

*  Luke  is,  10.        f  ICattziT,  U;  Johnvi,  1. 


112  ST.  MARK. 

departing  and  knew  him,  and  ran  on  foot  thither  from  all  the  cities, 

34  and  outwent  them,  and  came  together  to  him.  And  Jesus  com- 
ing out  saw  a  great  multitude,  and  was  moved  with  tender  com- 
passion for  them :  because  they  were  as  sheep  having  no  shep- 

35  herd,  and  he  taught  them  many  things.  And  when  the  day  was 
now  far  spent,  the  disciples  coming  to  him  said,  This  is  a  desert 

36  place,  and  it  is  now  late,  Send  them  away,  that  they  may  go  into  the 
country  and  villages  round  about,  and  buy  themselves  bread,  for 

37  they  have  nothing  to  eat.  He  answering  said  to  them.  Give  ye 
them  to  eat.    And  they  say  to  him.  Shall  we  go  and  buy  two  hun- 

38  dred  penn3rworth  of  bread,  and  give  them  to  eat  1  He  saith  to 
them.  How  many  loaves  have  ye  ?     Go  and  see.    And  when  they 

39  knew,  they  said.  Five,  and  two  fishes.     And  he  conunanded  them 

40  to  maJie  all  sit  down  by  companies  on  the  green  grass.    And  they 

41  sat  down  in  ranks  by  hundreds  and  by  fifties.  And  taking  the  6ye 
loaves  and  the  two  fishes,  looking  up  to  heaven  he  blessed,  and 
brake  the  loaves,  and  gave  them  to  hia  disbiples  to  set  before  them ; 

42  and  he  divided  the  two  fishes  among  them  all.     And  they  all  ate 

43  and  were  satisfied.    And  they  lock  up  twelve  baskets  full  of  the 

44  fragments  and  of  the  fishes.  And  they  that  had  eaten  of  the  loaves 
were  about  five  thousand  men. 

45  *  And  straightway  he  constrained  his  disci]des  to  go  into  the  ves- 
sel, and  go  before  to  the  other  side  toward  Bethsaida,  while  he  sent 

46  away  the  people,    f  And  having  sent  them  away,  he  went  to  the 

47  mountain  to  pray.  And  in  the  evening  the  vessel  was  in  the  midst 

48  of  the  sea,  and  he  alone  on  the  land.  And  he  saw  them  toiling  in 
rowing ;  (for  the  wind  was  contrary  to  them ;)  and  about  the  fourth 
watch  of  the  night  he  cometh  to  them,  walking  on  the  sea,  and 

49  would  have  passed  by  them.     But  they  seeing  him  walking  on  the 
60  sea,  supposed  it  to  be  an  apparition,  and  cried  out.     (For  they  all 

saw  him  and  were  troubled.)    And  immediately  he  spoke  with  them, 

^1  and  saith  to  them.  Take  courage :  it  is  I ;  be  not  afraid.     And  he 

went  up  to  them  into  the  vessel,  and  the  wind  ceased :  and  they 

52  were  amazed  in  themselves  above  measure  and  wondered.  For 
they  considered  not  the  mwade  of  the  loaves ;  for  their  heart  was 
haiden^d. 

53  X  And  having  passed  over,  thay  came  to  the  land  of  Gennesaret, 

54  and  drew  to  shore.     And  when  they  were  come  out  of  the  vessel 

55  they  knew  him,  And  ran  through  that  whole  country  round  about, 
and  brought  about  in  beds  them  that  were  ill,  where  they  heard  he 

56  was.    And  wheresoever  he  entered  into  villages,  cities,  or  country 

34.  Coming  Mit— of  the  VBiael. 

40.  Tkey  §at  dewn  m  ranko-^Thn  word  properly  ugnifiee  a  parterre  or  bed  in 
a  girden ;  by  a  metaphor,  a  eompany  of  men  ran|ed  in  order,  by  kmubredt  and 
hy  fifii$9— 'Thai  ia,  nfty  in  rank,  and  a  hundred  m  file.  So  a  tmndred  multi. 
pued  bv  fifty,  make  jnat  five  thoniand. 

43.  FW/a/tAfj/hMwento-^fthebread. 

45.  He  conetratned  hie  diteiflee—yfho  did  not  eare  to  ffo  without  him. 

48.  And  he  eow  ikem  For  the  darkneei  oould  yeil  nothing  from  him.  And 
wemld  htne  pa§§ed  hy  fA«m— That  is,  walked,  aa  if  he  wai  paning  by. 

53.  Their  heart  woe  h&rdened — ^And  yet  they  were  not  leprobaSee.  It  moana 
soly,  they  were  ilow  and  dall  of  appvaliniaioB. 


CHAPTER  VIL  113 

piace«,  thoy  laid  the  sick  in  the  public  places,  and  besought  him 
that  they  might  touch  if  it  were  but  the  hem  of  his  garment ;  and 
as  many  as  touched  him  were  made  whole. 
VIL     *  Then  assembled  together  to  him  the  Pharisees  and  certain  of 

2  the  scribes  coming  from  Jerusalem.     And  they  saw  some  of  his 

3  disciples  eat  bread  with  deiiled,  that  is,  unwashen  hands.  Now  the 
Pharisees  and  all  the  Jews,  except  they  wash  their  hands  to  the 

4  wrist,  eat  not,  holding  the  tradition  of  the  elders.  And  coming 
from  the  market,  unless  they  wash,  they  eat  not :  and  many  other 
things  there  are  which  they  have  received  to  hold,  the  washing  of 

5  cups  and  pots  and  brazen  vessels  and  couches.  Then  the  Phari- 
sees and  the  scribes  ask  him.  Why  walk  not  thy  disciples  according 
to  the  tradition  of  the  elders,  but  eat  bread  with  defiled  hands  ? 

6  He  answering  said  to  them,  Well  hath  Isaiah  prophesied  of  you, 
hypocrites,  as  it  is  written,  f  This  people  houourcth  me  with  Uieir 

7  lips,  but  their  heart  is  far  from  me.     But  in  vain  do  they  worship 

8  me,  teaching  for  doctrines  the  commandments  of  men.  For  leav- 
ing the  commandment  of  God,  ye  hold  the  tradition  of  men,  the 
washing  of  pots  and  cups :  and  many  other  such  like  tilings  ye  do. 

9  And  he  said  to  them,  Full  well  ye  abolish  the  commandments  of 

10  God,  that  ye  may  keep  your  own  tradition.  For  Moses  said, 
j:  Honour  thy  father  and  thy  mother,  and,  §  Whoso  rcvileth  father 

11  or  mother,  he  shall  surely  die.  But  ye  say,  If  a  man  shall  say  to 
his  father  or  mother.  It  is  Corban,  that  is,  a  gift,  by  whatsoever 

12  thou  mightest  have  been  profited  by  me  ;  he  sliall  he  free.     And  ye 

13  suffer  him  no  more  to  do  aught  for  his  father  or  his  mother ;  Abro- 
gating the  word  of  God  by  your  tradition  which  ye  have  delivered ; 

14  and  many  such  like  things  ye  do.  And  calling  together  all  the 
multitude  he  said  to  them.  Hearken    to  mo  every  one  of  yon  and 

15  consider.  There  is  nothing  entering  into  a  man  from  without 
which  can  defile  him ;  but  the  things  which  come  out  of  him,  these 

16  are  they  that  defile  the  man.     If  any  man  have  ears  to  hear,  let  him 

17  hear.     And  when  he  was  come  from  the  multitude  into  the  house, 

18  his  disciples  asked  him  concerning  the  parable.  And  he  saith  to 
them,  Are  even  ye  so  without  understanding  ?  Do  ye  not  perceive, 
that  whatsoever  entereth  into  a  man  from  without  cannot  defile  him, 

19  Because  it  entereth  not  into  his  heart,  but  into  the  belly,  and  goeth 

20  into  the  vault,  purging  all  meats  ?     And  he  said,  That  which  com- 

21  eth  out  of  the  man,  that  defileth  the  man.     For  from  within,  out  of 


VII.  1.  Coming  from  Jenualem — Probably  on  purpoeo  to  fmd  occaiion  against 
him. 

4.  Washing  of  cups  and  pots  and  brazen  vessels  and  couches — ^The  Grook  word 
{baptisms)  means  indifTorently  either  washing  or  sprinkling.  The  cups,  pots, 
and  vessols  were  washed ;  the  coaches  sprinkled. 

5.  The  tradition  of  the  elders— Tha  nde  delivered  down  from  yoar  forofathert. 
15.  There  is  nothing  entering  into  a  man  from  without  which  can  defile  Aim— 

lliouffh  it  is  very  true,  a  man  may  bring  guilt,  which  is  moral  defilement,  open 
liimself,  by  eating  what  harts  his  health,  or  by  excess  either  in  meat  or  drink ; 
yet  even  here  the  pollution  arises  fh>m  the  wickedness  of  the  heart,  and  is  just 
proportionable  to  it    And  this  is  all  that  oar  Lord  asserts. 

19.  Purging  all  meats — FrobsUy  th*  seat  wu  anully  placed  over  nmainf 
water. 

*l£attzT»l.       tlMiahJuiz,13.       tKMd.u,ia.       « End.  jol  17. 

8 


114  8T.  MARK. 

the  heart  of  man  proceed  evil  thoughts,  adulteries,  fornications 

22  murders,  Thefts,  covetousness,  wickedness,  deceit,  lasciviousness 

23  envy,  evil  speaking,  pride,  foolishness.  All  these  evil  things  come 
from  within,  and  de&e  the  man. 

24  *  And  he  arose  and  went  thence  into  the  borders  of  T3rre  and 
Sidon.     And  entering  into  a  house  he  would  have  had  no  man 

25  know  t^ ;  but  he  could  not  be  hid.  For  a  woman,  whose  young 
daughter  had  an  unclean  spirit,  having  heard  of  him,  came  and  fell 

26  at  his  feet,  (The  woman  was  a  Greek,  a  Syrophenician  by  nation,) 

27  and  besought  him  to  cast  the  devil  out  of  her  daughter.  But  Je- 
sus said  to  her,  Let  the  children  first  be  satisfied ;  for  it  is  not 

28  right  to  take  the  children's  bread  and  cast  it  to  the  dogs.  She  an- 
swered and  said  to  him.  True,  Liord :  yet  the  dogs  under  the  table 

29  eat  of  the  children's  crumbs.    And  he  said  to  her.  For  this  saying, 

30  go:  the  devil  is  gone  out  of  thy  daughter.  And  going  to  her 
house,  she  found  her  daughter  lying  on  the  bed,  and  Uie  devil 
gone  out. 

31  t  -^^d  departing  again  from  the  borders  of  Tyre  and  Sidon,  he 
came  to  the  sea  of  Galilee,  through  the  midst  of  the  country  of  De- 

32  capolis.     And  they  bring  to  him  one  that  was  deaf  and  dumb,  and 

33  beseech  him  to  put  his  hand  upon  him.  And  taking  him  aside 
from  the  multituae,  he  put  his  fingers  into  his  ears,  and  spitting, 

34  touched  his  tongue.     And  looking  up  to  heaven,  he  groaned  and 

35  saith  to  him,  Ephphatha,  that  is.  Be  opened.  And  straightway  his 
ears  were  opened,  and  the  string  of  his  tongue  was  loosed,  and 

36  he  spake  plain.  And  he  charged  them  to  tell  no  man ;  but  the 
more  he  charged  them,  so  much  the  more  a  great  deal  they  pub- 

37  lished  it.  And  were  beyond  measure  astonished,  saying.  He  hath 
done  all  things  well;  he  maketh  both  the  deaf  to  hear  and  the 
dumb  to  speak. 

VIII.    i  In  those  days  the  multitude  being  very  great,  and  having 

2  nothing  to  eat,  calling  to  him  his  disciples,  he  saith  to  them,  I  have 
compassion  on  the  multitude,  because  they  continue  with  me  now 

3  three  days  and  have  nothing  to  eat.     And  if  I  send  them  away 
fasting  to  their  own  home,  they  will  faint  by  the  way  ;  for  divers 

4  of  them  came  from  far.     And  his  disciples  answered  him.  Whence 
can  one  satisfy  these  men  with  bread  here  in  the  wilderness? 

99.  Wickedne$9 — ^The  word  meant  ill  naturod,  cruelty,  inhumanity,  and  all 
malevolent  afiectiona.  Fooli9hne99 — Directlv  contrary  to  sobriety  of  thought  and 
disoourte :  all  kind  of  wild  imagination!  and  extravagant  passionB. 

96.  The  wwnan  wot  a  Oreek  (that  ia,  a  Gentile,  not  a  Jew)  a  Syrophenician 
or  Canaanite.  Canaan  waa  alao  called  Syrophenicia,  aa  lying  between  Syria, 
properly  eo  caUed,  and  Phenicia. 

33.  He  put  hit  fingers  into  his  ean — Perhapa  intending  to  teach  ua,  that  we  are 
not  to  preacribe  to  him  (aa  they  who  brought  thii  man  attempted  to  do)  but  to 
expect  hifl  bleating  by  whataoever  means  he  pleases :  even  though  there  should 
be  no  proportion  or  resemblance  between  the  means  used,  and  the  benefit  to  be 
conveyed  thereby. 

34.  Ephphatha^ThiM  was  a  word  of  SOVEREIGN  AUTHORITY,  not  an 
tddress  to  God  for  power  to  heal :  such  an  address  was  needless ;  for  Christ  had 
a  perpetual  fund  of  power  residing  in  himself^  to  work  all  miracles  whenever  he 
pleased,  even  to  the  raising  the  dead,  John  v,  91,  96. 

36.  Them    The  blind  man  and  those  that  brought  him. 

•Matt.XT,SI.       t  Matt  XT,  39.       t  Matt,  zr,  3S. 


CHAPTER  VIII.  115 

9  And  he  asked  them.  How  many  loaves  have  ye  ?     And  they  said. 

6  Seven.     And  he  commanded  the  multitude  to  sit  down  on  the 
.  ground;    and  taking  the  seven  loaves,  having  given  thanks,  he 

brake  and  gave  to  his  disciples  to  set  before  titem ;  and  they  did 

7  set  thttn  before  the  people.     And  they  had  a  few  small  fishes :  and 
having  blessed  them,  he  commanded  to  set  them  also  before  them. 

8  So  they  did  eat  and  were  satisfied ;  and  they  took  up  fragments 
0  that  were  left,  seven  baskets.     And  they  that  had  eaten  were  about 

four  thousand :  and  he  sent  them  away. 

10  And  straightway  going  into  the  vessel  with  his  disciples,  he  came 
into  the  parts  of  Daimanutha. 

11  *  And  the  Pharisees  came  forth  and  questioned  with  him,  seeking 

12  of  him  a  sign  from  heaven,  tempting  him.  And  sighing  deeply  in 
his  spirit,  he  said,  Why  doth  this  generation  seek  a  sign  ?  Verily 
1  say  to  you.  There  shall  no  sign  be  given  to  this  generation. 

13  t  And  he  left  them ;  and  going  into  the  vessel  again,  went  to  the 
other  side. 

14  Now  they  had  forgotten  to  take  bread ;  nor  had  they  in  the  vessel 

15  with  them  any  more  than  one  loaf.  And  he  charged  them,  saying, 
Take  heed,  beware  of  the  leaven  of  the  Pharisees  and  the  leaven 

16  of  Herod.      And  they  reasoned  among  themselves,  saying.  We 

17  have  no  bread.  And  Jesus  knowing  U,  said  to  them.  Why  reason 
ye  because  ye  have  no  bread  ?     Perceive  ye  not  yet,  neither  con- 

18  aider  ?    Have  ye  your  heart  yet  hardened  ?    Having  eyes,  see  ye 

19  not?  And  having  ears,  hear  ye  not?  And  do  not  ye  remember? 
When  I  brake  the  five  loaves  among  the  five  thousand,  how  many 
baskets  full  of  fragments  took  ye  up?     They  say  to  him,  Twelve. 

20  And  when  the  seven  among  the  four  thousand,  how  many  baskets 

21  full  of  fragments  took  ye  up  ?  And  they  said,  Seven.  And  he  said 
to  them.  How  is  it  that  ye  do  not  understand  ? 

22  And  he  cometh  to  Bethsaida.     And  they  bring  to  him  a  blind 

23  man,  and  beseech  him  to  touch  him.  And  taking  the  blind  man 
by  the  hand,  he  led  him  out  of  the  town,  and  having  spit  on  his 

VIII.  8.  So  they  did  eat — This  miracle  was  intended  to  demonstrate,  thai 
Christ  was  the  true  broad  which  cometh  down  from  heaven ;  for  he  who  was  al. 
mighty  to  create  bread  without  means  to  support  natural  life,  could  not  want 
power  to  create  bread  without  moans  to  support  spiritual  life.  And  this  heavenly 
bread  we  stand  so  much  in  need  of  every  moment,  that  we  ought  to  bo  always 
praying  Lord,  evermore  give  us  this  bread. 

11.  Tempting  him — That  is,  trying  to  ensnare  him. 

12.  Why  doth  this  general  ton— (that  is,  these  scribes  and  Pharisees)  geek  a  tign  ? 
Not  out  of  sincerity  but  out  of  hypocrisy. 

15.  Beware  of  the  leaven  of  the  Pharisees  and  of  Herod,  or  of  the  Sadduceet ; 
two  opposite  extremes. 

17,  Id.  Our  Lord  here  affirms  of  all  the  apostles,  (for  the  question  is  equiva- 
lent to  an  affirmation,)  That  their  hearts  were  hardened;  that  having  eyes  they 
saw  not,  having  ears  they  heard  not;  that  they  did  not  consider,  neither  undef' 
stand :  the  very  same  expressions  that  oc<^r  in  the  thirteenth  of  Matthew.  And 
yet  it  is  certain  they  were  not  judicially  hardened.  Therefore  all  these  etro&f 
expressions  do  not  necessarily  import  any  thing  more  than  the  present  want  m 
spiritual  understanding. 

23.  He  led  him  out  of  the  town — It  was  in  just  displeasure  against  the  ii»l»«M^ 
tnts  of  Bethiaida  for  their  obstinate  infidelity,  that  our  Lord  would  work  no  move 

*l£attzn,l.       tMatt.ZTi,4. 


110  ST.  MARK. 

eves,  and  put  his  hands  upon  him,  he  asked  him  if  he  saw  aught  ? 

24  And  looking  up  he  said,  I  see  men  as  trees  walking.     Then  he 

25  put  his  hands  again  on  his  eyes,  and  made  him  look  up,  and 
^^6  he  was  restored,  and  saw  all  men  clearly.    And  he  sent  him  away 

to  his  house,  saying,  Neither  go  into  the  town,  nor  tell  it  to  any  in 
the  town. 

27  *  And  Jesus  went  out  and  his  disciples  into  the  towns  of  Cesa- 
rea,  Philippi.     And  in  the  way  he  asked  his  disciples,  saying  to 

28  them,  Whom  do  men  say  that  I  am  ?  And  they  answered,  John  the 
Baptist;  but  some  say  Elijah;  and  others,  one  of  the  prophets. 

29  And  he  saith  to  them,  But  whom  say  ye  that  I  am  ?     And  Peter 

30  answering,  saith  to  him.  Thou  art  the  Clurist.  And  he  charged 
them  that  they  should  tell  no  man  of  him. 

31  t  And  he  began  to  teach  tliem,  that  the  Son  of  man  must  suffer 
many  things,  and  bo  rejected  by  the  elders  and  the  chief  priests 

32  and  scribes,  and  be  killed,  and  after  three  days  rise  again.     And 

33  he  spake  that  saying  openly.  And  Peter  taking  hold  of  him, 
rebuked  him.  But  ho  turning  about,  and  looking  on  his  disciples, 
rebuked  Peter,  saying,  Get  thee  behind  me,  Satan ;  for  thou  savour- 
est  not  the  things  of  God,  but  the  things  of  men. 

34  And  when  he  had  called  the  people  to  him,  with  his  disciples 
also,  he  said  to  them.  Whosoever  is  willing  to  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross  and  follow  me. 

35  f  For  whosoever  desireth  to  save  his  life  shall  lose  it;  but 
whosoever  shall  lose  his  life,  for  my  sake  and  the  Gospel's,  shall 

36  save  it.     For  what  shall  it  profit  a  man,  if  he  shall  gain  the  whole 

37  world,  and  lose  his  own  soul  ?  Ojr  what  shall  a  man  give  in  exchange 

38  for  his  soul  ?  ^  For  whosoever  shall  be  ashamed  of  me  and  of 
my  words  in  this  adulterous  and  sinful  generation,  of  him  shall  also 
the  Son  of  man  be  ashamed,  when  he  cometh  in  the  glory  of  his 
Fatlier,  with  the  holy  angels. 

miracles  among  them,  nor  even  suffer  the  person  he  had  cured,  either  to  go  into 
the  town,  or  to  tell  it  to  any  therein. 

34.  /  8ee  men  a»  tree»  walking — Ho  distinguished  men  from  trees  only  by 
their  motion. 

30.  He  enjoined  them  silence  for  the  present,  1.  That  lie  might  not  encourage 
the  people  to  set  him  up  for  a  temporal  king ;  2.  That  he  might  not  provoke  the 
FCribea  and  Pharisees  to  destroy  him  before  the  time ;  and,  3.  That  he  might  not 
forestall  the  bright  evidence  which  was  to  bo  given  of  his  Divine  character  after 
his  resurrection. 

32.  He  spake  that  saying  openly — ^Or  in  ezpreds  terms.  Ull  now  ho  had  only 
intimated  it  to  them.  And  Peter  taking  hold  of  him — Perhaps  by  the  arms 
or  clothes. 

33.  Looking  on  his  disciples — ^That  thej  might  the  more  observe  what  he  said 
to  Peter. 

94.  And  Ufhen  he  called  the  oeople — To  hear  a  truth  of  the  last  importance,  and 
one  that  equally  concerned  tnem  all.  Let  him  deny  himself — His  own  will,  in 
all  things  small  and  g^at,  however  pleasing,  and  that  continually :  And  take  up 
his  cross — Embrace  the  will  of  God,  however  painful,  daily,  hourly,  continually. 
Thus  only  can  he  follow  me  in  holiness  to  glory. 

38.  Whosoever  shall  he  ashamed  of  me  and  of  my  words — That  is,  avowing 
whatever  I  have  said  (particularly  of  self  denial  and  the  daily  cross)  both  by 
word  and  action. 

*  Matt  xvi,  13 ;  Luke  ix,  18.        f  Matt  m,  21 ;  Luke  iz,  22.       t  Matt  zn,  25; 
Luke  iz,  84 ;  zirii,  33 ;  John ari,  35.       ^Matt  z,  32;  Luke  iz,  26;  zii,  8. 


CHAPTER  IX.  117 

IX.  And  he  said  to  them,  Verily  I  say  unto  yon,  there  are  some  of 
them  that  stand  here,  who  shall  not  taste  of  death  till  they  see  the 
kingdom  of  God  ooming  with  power. 

2  *And  after  six  days  Jesus  taketh  with  him  Peter  and  James 
and  John,  and  carricth  them  up  into  a  high  mountain,  by  them- 

3  selves  apart,  and  was  transfigured  before  them.    And  his  garments 
became  shining  exceeding  white,  as  snow,  such  as  no  fuller  on 

4  earth  can  whiten.   And  there  appeared  to  them  Elijah  with  Moses, 

5  and  they  were  talking  with  Jesus.     And  Peter  answering,  saith  to 
Jesus,  Master,  it  is  good  for  us  to  be  here ;  and  let  us  make  three 

6  tents,  one  for  thee,  and  one  for  Moses,  and  one  for  Elijah.     For 

7  he  knew  not  what  to  say ;  for  they  were  sore  afraid.     And  there 
came  a  cloud  overshadowing  them,  and  a  voice  came  out  of  the 

8  cloud,  saying,  This  is  my  beloved  Son ;  hear  ye  him.   And  suddenly 
looking  round,  they  saw  no  man  any  more,  save  Jesus  only,  with 

9  themselves.       And  as  they  came  down  from  the  mountain,  he 
charged  them  to  tell  no  man  the  things  they  had  seen,  till  the 

10  Son  of  man  were  risen  from  the  dead.  And  they  laid  hold  on  that 
saying,  questioning  x^no  with  another.  What  meaneth.  Till  he  were 

11  risen  from  the  dead?     And  they  asked  him,  saying,  Why  say  the 

12  scribes  that  Elijah  must  come  first?  And  he  answering,  told 
them,  Elijah  verily  coming  first,  restoreth  all  things ;  and  how  it 
is  written  of  the  Son  of  man  that  ho  must  sufi^er  many  things, 

13  and  be  set  at  nought.  But  I  say  to  you,  Elijah  is  come,  as  it 
is  written  of  him :  and  they  have  done  to  him  whatsoever  they 
listed. 

14  t  And  coming  to  Jiis  disciples,  he  saw  a  great  multitude  about 

15  them,  and  scribes  questioning  with  them.  And  straightway  all 
the  multitude  seeing  him,  were  greatly  amazed,  and  running  to 

^p^^     I       ■  ■        ■■^^»  —  —  !■■  I  «■■■■■■■  ^M,  III  ,  ■■!  II  II 

IX.  1.  Till  they  see  the  kingdom  of  Ood  coming  with  power — So  it  bona 
to  do  at  the  day  of  pentocost,  when  three  thousimd  were  converted  to  God 
at  once. 

2.  By  themaelvee — ^That  is,  separate  from  the  multitude :  Apart — From  tha 
other  apostles :  and  was  transfigured — ^The  Greek  word  seems  to  refer  to  tho 
form  of  God,  and  the  form  of  a  servant,  (mentioned  by  St.  Paul,  Phil,  ii,  6,  7,) 
and  may  intimate,  that  the  Divine  ravs,  wliich  the  indwelling  God  let  out  on  this 
occasion,  made  the  glorious  change  from  one  of  those  forms  into  the  other. 

3.  White  as  snow,  such  as  no  fuller  can  whiten — Such  as  could  not  be  equalled 
either  by  nature  or  art. 

4.  Elijah — Whom  they  expected  :  Moses,  whom  they  did  not. 

7.  There  eame  a  (bright,  luminous)  cloud,  overshadowing  them — This  seems 
to  have  been  such  a  cloud  of  glory  as  accompanied  Israel  in  the  wilderness, 
which,  as  the  Jewish  writers  observe,  departed  at  the  death  of  Moses.  But 
it  now  appeared  again,  in  honour  of  our  Lord,  as  the  great  Prophet  of  the 
Church,  who  was  profig^ured  by  Moses.  Hear  ye  him — Even  preferably  to  Mows 
and  Elijah. 

12.  Elijah  verily  coming  first  restoreth  all  things :  and  how  it  is  written — ^That 
is.  And  he  told  them  how  it  is  written — As  if  ho  had  said,  Elijah's  coming  is  not 
inconsistent  with  my  sufToring.  Ho  is  come :  yet  I  shall  suffer.  The  first  part 
of  the  Terse  answers  their  question  concerning  Elijah  ;  the  second  refutes  ueir 
error  concerning  the  Messiah's  continuing  for  ever. 

15.  All  the  multitude  seeing  him  were  greatly  amazed — At  his  coming  so  mid. 
denly,  so  seasonably,  so  unexpectedly :  perhaps  also  at  some  unusual  rays  of 
majesty  and  glory,  which  yet  remained  on  his  countenance. 

*  Matt,  xvii,  1 ;  Luke  ix,  28.        f  Matt,  xrii,  14 ;  Luke  ix,  77. 


118  ST.  MARK. 

16  him,  saluted  liim.     And  he  asked  the  scribes,  What  question  ye 

17  with  them  ?     And  one  of  the  multitu<le  answering  said,  Master,  I 

18  have  brought  to  thee  my  son,  who  hath  a  dumb  spirit.   And  where 
soever  he  taketh  him,  he  teareth  him,  and  he  foameth  and  gnasheth 
with  his  teeth,  and  pineth  away.     And  I  spake  to  thy  disciples 

19  to  cast  him  out,  and  they  could  not.  He  answering  them,  saith, 
O  faithless  generation,  how  long  shall  I  be  with  you  ?    How  long 

20  shall  I  suffer  you  ?  Bring  him  to  me.  And  they  brought  him  to 
him.     And  when  he  saw  him,  immediately  the  spirit  tore  him, 

21  and  he  fell  on  the  ground,  and  wallowed,  foaming.  And  he  asked 
his  father.  How  long  is  it  since  this  came  to  him  ?     And  he  said, 

22  From  a  little  child.  And  it  hath  often  cast  him  both  into  the  fire 
and  into  the  waters  to  destroy  him ;  but  if  thou  canst  do  any  thing, 

23  have  compassion  on  us  and  help  us.     Jesus  saith  to  him.  If  thou 

24  canst  believe,  all  things  are  possible  to  him  that  believeth.  And 
straightway  the  father  of  the  child  crying  out,  said  with  tears, 

25  Lord,  I  do  believe :  help  thou  mine  unbelief.  And  Jesus  seeing 
that  the  multitude  came  running  together,  rebuked  the  unclean 
spirit,  saying  to  him.  Thou  deaf  and  dumb  spirit,  I  command  thee, 

26  come  out  of  him,  and  enter  no  more  into  liim.  And  having  cried 
and  rent  him  sore,  he  came  out ;  and  he  was  as  dead,  so  that  many 

27  said.  He  is  dead.  But  Jesus  taking  him  by  the  hand,  lifted  him  up, 
and  he  arose. 

28  And  when  he  was  come  into  a  house,  his  disciples  asked  him 

29  privately.  Why  could  not  we  cast  him  out  ?  And  he  said  to  them. 
This  kind  can  come  forth  by  nothing  but  by  prayer  and  fasting. 

30  *And  departing  thence,  they  passed  through  Galilee,  and  he 

31  was  not  willing  that  any  should  know  it.  For  he  taught  his  disci- 
ples, and  said  to  them,  The  Son  of  man  is  delivered  into  the  hands 
of  men;  and  they  will  kill  him,  and  after  he  hath  been  killed, 

17.  And  one  of  the  multitude  answering — ^The  scribes  gaye  no  answer  to  our 
Jx>rd*s  question.  They  did  not  care  to  repeat  what  they  had  said  to  his  disciples. 
A  dumb  spirit — A  spirit  that  takes  his  speech  from  him. 

90.  When  he  aaut  him — When  the  child  saw  Christ ;  when  his  deliverance  was 
at  hand.  Immediately  the  spirit  tore  him — Made  hit  last  grand  effort  to  destroy 
hxm.  Is  it  not  ffonerally  so,  befbre  Satan  is  cast  out  of  a  soul,  of  which  he  has 
long  had  possession  7 

SS.  If  thou  eanat  do  any  thing — In  so  desperate  a  case :  Have  eompassion  on 
ti#— Me  as  well  as  him. 

33.  If  thou  eanat  believe — As  if  he  had  said,  The  thing  does  not  turn  on  my 
power,  out  on  thy  faith.     /  can  do  all  things :  canst  thou  Doliore  7 

24.  Help  thou  mine  unbelief — Although  my  faith  be  so  small,  that  it  might 
rather  be  termed  unbelief,  yet  help  me. 

25.  Thou  deaf  and  dumb  spirit — So  termed,  because  he  made  the  child  so. 
When  Jesus  spake,  the  devil  heard,  though  the  child  could  not.  /  command 
thee — I  myself  now ;  not  my  disciples. 

26.  Having  rent  him  sore-^o  does  even  the  body  sometimes  suffisr,  when  God 
comes  to  deliver  the  soul  from  Satan. 

30.  They  passed  through  Galilee — ^Though  not  through  the  cities,  but  by  them, 
in  the  most  private  ways.  He  was  not  willing  that  any  should  know  it :  for  he 
taught  his  disciples — lie  wanted  to  be  alone  with  them  some  time,  in  oi^er  to 
instruct  them  fully  concerning  his  sufiSsrings.  The  Son  of  man  is  delivered — It 
is  as  sure  as  if  it  were  done  already. 

*  Matt.  zTii,  22;  Luke  iz,  44. 


CHAPTER  IX.  Ill 

32  he  shall  rise  the  third  day.  But  they  understood  not  the  word, 
and  were  afraid  to  ask  him. 

33  *And  he  came  to  Capernaum.  And  being  in  the  house,  he 
asked  them.  What  was  it  ye  disputed  among  yourselves  by  the 

34  way  ?     But  they  held  their  peace ;  for  they  had  been  debating 

35  among  themselves  in  tlie  way,  who  should  be  greatest.  And  sit- 
ting down,  he  called  the  twelve,  and  saith  to  them.  If  any  man 
desire  to  be  the  first,  let  him  be  least  of  all,  and  the  servant  of 

36  all.     fAnd  taking   a  little    child,  he   set  him  in   the   midst  of 

37  them,  and  taking  him  up  in  his  arms,  he  said  to  them.  Whosoever 
shall  receive  one  such  little  child  in  my  name,  receivoth  me ;  and 
whosoever  shall  receive  me,  receivcth  not  only  me,  but  him  that 
sent  me. 

38  X  And  John  answered  him,  saying.  Master,  we  saw  one  casting 
out  devils  in  thy  name,  who  followeth  not  us,  and  we  forbad  him, 

39  because  he  followeth  not  us.  And  Jesus  said.  Forbid  him  not ;  for 
there  is  no  one  who  shall  do  a  miracle  in  my  name,  that  can  readily 

40  speak  evil  of  me.     For  he  that  is  not  against  you  is  for  you, 

41  ^  For  whosoever  shall  give  you  a  cup  of  cold  water  to  drink  in  my 
name,  because  ye  belong  to  Christ,  verily  I  say  to  you,  he  shall  in 
nowise  lose  his  reward. 


32.  They  understood  not  the  word — They  did  not  undoratand  how  to  reeonoila 
the  death  of  our  Saviour  (nor  consequently  his  resurrection,  which  supposed  his 
death)  with  their  notions  of  his  temporal  kingdom. 

34.  Who  should  be  greatest — Prime  minister  in  his  kingdom. 

35.  Let  him  be  the  least  of  all — Let  him  abase  himself  the  most. 
37.  One  such  little  child — Either  in  years  or  in  heart. 

36.  And  John  answered  him — As  if  he  had  said,  But  ought  we  to  recoiye  those 
who  follow  not  us  ?  Master j  we  saw  one  easting  out  devils  in  thy  name — Probably 
this  was  one  of  John  the  Baptist's  disciples,  who  believed  in  Jesus,  though  ha 
did  not  yet  associate  with  our  liord's  disciples.  And  we  forbad  Aim,  because  At 
foUioweth  not  us — How  often  is  the  same  temper  found  in  us  ?  How  readily  do 
we  also  lust  to  envy  ?  But  how  does  that  spirit  become  a  disciple,  much  more  a 
minister  of  the  benevolent  Jesus !  St.  Paul  had  learnt  a  better  temper,  whan  ha 
rejoiced  that  Christ  was  preached,  even  by  those  who  were  his  personal  enemiM. 
But  to  confine  religion  to  them  that  follow  us,  is  a  narrowness  of  spirit  which 
we  should  avoid  and  abhor. 

39.  Jesus  said — Christ  here  gives  us  a  lovely  example  of  candour  and  modera. 
tion./  He  was  willing  to  put  the  best  construction  on  doubtful  cases,  and  to 
treat  as  friends  those  who  wore  not  avowed  enemies.  Perhaps  in  this  instanca 
it  was  a  mean3  of  conquering  the  remainder  of  prejudice,  and  perfecting  what 
was  wanting  in  the  faith  and  obedience  of  those  persons.  Forbid  him  not — Nei- 
ther directly  nor  indirectly  discourage  or  hinder  any  man  who  brings  sinners 
from  the  power  of  Satan  to  God,  because  he  followeth  not  us,  in  opinions,  modes 
of  worship,  or  any  thing  else  which  does  not  affect  the  essence  or  religion. 

40.  For  he  that  is  not  against  you,  is  for  you — Our  Lord  had  formerly  said.  Ha 
that  is  not  with  me,  is  against  me :  thereby  admonishing  his  hearers,  that  tha 
war  between  him  and  Satan  admitted  of  no  neutrality,  and  that  those  who  were 
iodifferent  to  him  now,  would  finally  be  treated  as  enemies.  But  here  in  another 
view,  he  uses  a  very  different  proverb ;  directing  his  followers  to  judge  of  man*a 
characters  in  the  most  candid  manner ;  and  charitablv  to  hope  that  those  who 
did  not  oppose  his  cause  wished  well  to  it.  Upon  the  whole,  we  are  to  be  rigorous 
in  judging  ourselves,  and  candid  in  judging  each  other. 

4L  For  whosoever  shall  give  you  a  cup — Having  answered  St.  John,  our  Lord 
here  resumes  the  discourse  which  was  broken  off  at  the  37th  verse. 

*  Luke  iz,  46.        f  Matt.  zvii«  2 ;  Luke  iz,  47.        %  Luke  ix,  40.        ^  Matt.  z«  42. 


120  ST.  MARK. 

42  *  And  whosoerer  shall  offend  one  of  the  little  ones  that  beliere 
in  me,  it  were  better  for  him  that  a  millstone  were  hanged  about 

43  his  neck,  and  he  were  cast  into  the  sea.  f  And  if  thy  hand  cause 
thee  to  offend,  cut  it  off:  it  is  good  for  thee  to  enter  into  life  maim- 
ed, rather  than  having  two  hands,  to  go  into  hell,  into  the  fire  that 

44  never  shall  be  quenched  :  X  Where  their  worm  dieth  not,  and  the 

45  fire  is  not  quenched.  And  if  thy  foot  cause  thee  to  offend,  cut  it 
off:  it  is  good  for  thee  to  enter  halt  into  life,  rather  than  having 
two  feet  to  be  cast  into  hell,  into  the  fire  that  never  shall  be  quench- 

46  ed:  Where  their  worm  dieth  not,  and  the  fire  is  not  quenched. 

47  And  if  thine  eye  cause  thee  to  offend,  pluck  it  out :  it  is  good  for 
thee  to  enter  into  the  kingdom  of  God  having  one  eye,  rather 

48  than  having  two  eyes  to  be  cast  into  hell  fire :  Where  their  worm 

49  dieth  not,  and  the  fire  is  not  quenched.     For  every  one  shall  be 

50  salted  with  fire,  and  every  sacnfice  shall  be  salted  with  salt.  ^  Salt 
is  good :  but  if  the  salt  have  lost  its  saltness,  wherewith  will  ye 
season  it?  Have  salt  in  yourselves,  and  have  peace  one  with 
another. 

X.      II  And  he  arose  and  cometh  thence  into  the  coasts  of  Judea, 

through  the  country  beyond  Jordan :  and  the  multitudes  resort  to 

2  him  again,  and  as  he  was  wont,  he  taught  them  again.    **  And  tlie 

Pharisees  coming,  asked  him.  Is  it  lawful  for  a  man  to  put  away 

49.  On  tho  contrary,  tohoaoever  ghall  offend  the  very  least  Christian. 

43.  And  if  a.  person  cause  thee  to  qffend— {The  discoorse  passes  from  the  case 
of  ofiending,  to  that  of  being  offended)  if  one  who  is  as  usefiil  or  dear  to  thee  as  a 
hand  or  eye,  hinder  or  slacken  thee  in  the  ways  of  God,  renounce  all  intercoorse 
with  him.    This  primarily  relates  to  persons,  secondarily  to  things. 

44.  Where  their  worm — ^That  gnaweth  the  soul,  (pride,  self  will,  desire,  malice, 
envy,  shame,  sorrow,  despair,)  dieth  not — No  more  than  the  soul  itself:  and  the 
fire  (either  material,  or  infinitely  worse !)  that  tormenteth  the  body,  is  not  quenched 
for  ever. 

49.  Every  one — ^Who  does  not  cat  off  the  offending  member,  and  consequently 
is  cast  into  hell,  shall  be,  as  it  were,  salted  toith  fire,  preserved,  not  consumed 
thereby ;  whereas  every  acceptable  sacrifice  shall  be  salted  with  another  kind  of 
salt,  even  that  of  Divine  grace,  which  purifies  the  soul,  (though  fVequently  with 
pain)  and  preserves  it  from  corruption. 

50.  Such  salt  is  good  indeed ;  highly  beneficial  to  the  world,  in  respect  of 
which  I  have  termed  you  the  salt  of  the  earth.  But  if  the  salt  which  should  season 
others,  have  lost  its  own  saltness,  wherewith  will  ye  season  it  ? — Beware  of  this ; 
see  that  ye  retain  your  savour ;  and  as  a  proof  of  it,  have  peace  one  with  another. 

More  largely  tins  obscure  text  might  be  paraphrased  thus  ; — 

As  every  burnt  offering  was  salted  witli  salt,  in  order  to  its  being  cast  into  the 
lire  of  the  altar,  so  every  one  who  will  not  part  with  his  hand  or  eye,  shall  fall 
a  sacrifico  to  Divine  justice,  and  be  cast  into  hell  fire,  which  will  not  consume, 
but  preserve  him  from  a  cessation  of  being.  And  on  tho  other  hand,  every  one, 
who,  denying  himself  and  taking  up  his  cross,  offers  up  himself  as  a  living  sacri- 
fice to  God,  shall  be  seasoned  with  grace,  which  like  salt  will  make  him  savoury, 
and  preserve  him  from  destruction  A>r  over. 

As  salt  is  good  fur  preserving  meats,  and  making  them  savoury,  so  it  is  good 
that  ye  be  seasoned  with  grace,  for  the  purifying  your  hearts  and  lives,  and  for 
spreading  tho  savour  of  my  knowledge,  both  in  your  own  souls,  and  wherever  yo 
go.  Bat  as  salt  if  it  loses  its  saltness  is  fit  for  nothing,  so  ye,  if  ye  lose  your 
fnith  and  love,  are  fit  for  nothing  but  to  be  utterly  destroyed.  See  therefore  that 
grace  abide  in  you,  and  that  ye  no  more  contend,  Who  shall  he  greatest. 

X.  1.  He  Cometh  thence — From  Galilee. 

*  Matt,  xviii,  6 ;  Luke  xvii.  1.      t  Matt,  v, 29 ;  x\'iii,  8.      %  Isa.  Irvi.  24.      ^  Malt,  r,  13 ; 
Lake  nv,  34.        D  Matt  xiz,  1.        •*  Man.  v,  31 ;  xix,  7 ;  Luke  zri,  18. 


CHAPTER  X.  131 

3  his  wife  ?   tempting  him.      And  he   answering,  said  to  them, 

4  What  did  Moses  command  you  ?     They  said,  •  Moses  suffered  to 

5  write  a  bill  of  divorce,  and  to  put  her  away.     And  Jesus  answer- 
ing, said  to  them.  For  your  hardness  of  heart  he  wrote  you  this 

6  precept.     But  from  the  beginning  of  the  creation  God  made  them 

7  male  and  female,  f  For  this  cause  shall  a  man  leave  his  father 
6  and  mother,  and  cleave  to  his  wife ;  And  they  twain  shall  be  one 
9  flesh ;  so  then  they  are  no  more  twain  but  one  flesh.    What  there- 

10  fore  God  hath  joined  together,  let  not  man  put  asunder.    And  in  the 

11  house  his  disciples  asked  him  again  of  the  same  matter.  And  he 
saith  to  them.  Whosoever  shall  put  away  his  wife  and  marry  an- 

12  other,  committeth  adultery  against  her.  And  if  a  woman  shall  put 
away  her  husband,  and  be  married  to  another,  she  committeth 
adultery. 

13  X  And  they  brought  little  children  to  him  that  he  might  touch 

14  them  ;  but  the  disciples  rebuked  those  that  brought  them.  But  Jesus 
seeing  it^  was  much  displeased,  and  said  to  them,  Sufler  the  little 
children  to  come  to  me,  and  forbid  them  not ;  for  of  such  is  the 

15  kingdom  of  God.  Verily  I  say  to  you.  Whosoever  shall  not  receive 
the  kingdom  of  God  as  a  little  child,  he  shall  in  nowise  enter 

16  therein.  And  taking  them  up  in  his  arms,  he  put  his  hands  upon 
them,  and  blessed  them. 

17  ^  And  as  he  was  going  out  into  tlie  way,  one  running  and  kneel- 
ing to  him,  asked  him.  Good  Master,  what  shall  I  do  that  I  may 

18  inherit  eternal  life  1    But  Jesus  saith  to  him.  Why  callest  thou  mo 

19  good  ?  TJiere  is  none  good  but  one,  that  is  God.  Thou  knowest 
the  commandments.  Do  not  commit  adultery.  Do  not  murder,  Do 
not  steal.  Do  not  bear  f:Llse  witness.  Defraud  not.  Honour  thy 

20  father  and  mother.     And  he  answering,  said  to  him.  Master,  all 

21  these  have  I  kept  from  my  childhood.  Then  Jesus  looking  upon 
him,  loved  him,  and  said  to  him.  One  thing  thou  lackest :  Go,  sell 
whatsoever  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven  :  and  come,  follow  me,  taking  up  thy  cross. 


6.  From  the  beginning  of  the  creation — ^Thercforo  Moses  in  the  first  of  Genesis 
gives  us  an  account  of  thingrs  from  the  beginning  of  the  creation.  Does  it  not 
clearly  follow,  that  there  was  no  creation  previous  to  that  which  Moses  describes  ? 
Ood  made  them  male  and  female — Therefore  Adam  did  not  at  first  contain  both 
■exes  in  hinuielf :  but  God  made  Adam,  wlien  first  created,  male  only;  and  Eve 
female  only.  And  this  man  and  woman  he  joined  together,  in  a  state  of  innp. 
oence,  as  husband  and  wife. 

11,  12.  All  polygamy  is  hero  totally  condemned. 

14.  Jems  seeing  it  was  much  displeased — At  their  blaming  those  who  were  not 
blame  worthy :  and  endeavouring  to  hinder  the  children  from  receiving  a  blen. 
ing.  Of  such  is  the  kingdom  of  God — The  members  of  the  kingdom  which  I  am 
come  to  sot  up  in  the  world  are  such  as  these,  as  well  as  grown  persons,  of  a 
child-like  temper. 

15.  Whosoever  shall  not  receive  the  kingdom  of  God  as  a  little  child — As  totally 
diiolaiming  all  worthiness  and  fitness,  as  if  he  were  but  a  week  old. 

30.  He  answering^  said  to  him,  Master — Ho  stands  reproved  now,  and  drops  the 
epithet  good, 

31.  Jesus  looking  upon  him — And  looking  into  his  hoart,  loved  him — Doubtless 
for  the  dawnings  of  good  which  he  saw  in  him :  and  said  to  him — Out  of  tender 
love,  One  thing  thou  lackest — ^Tho  love  of  God,  without  which  all  religion  is  a 

*■  Dcut.  xxir,  1.     t  Gen.  ii,  24.     t  Matt,  xix,  13.     ^  Matt,  xijr,  16 ;  Luke  zriii,  IS 


123  ST.  MARK. 

22  But  he  was  sad  at  that  saying,  and  went  away  grieved ;  for  he  had 

23  great  possessions.  And  Jesus  looking  round  said  to  his  disciples. 
How  hardly  shall  they  that  have  riches  enter  into  the  kingdom  of 

24  God  ?  And  the  disciples  were  astonished  at  his  words.  But  Jesus 
answering   again  saith  to  them,  Children,  how  hard   is  it  for 

25  them  that  trust  in  riches  to  enter  into  the  kingdom  of  God  ?  It 
is  easier  for  a  camel  to  go  through  the  eye  of  a  needle,  than  for  a 

26  rich  man  to  enter  into  the  kingdom  of  God.  And  they  were  asto- 
nished out  of  measure,  saying  to  each  other,  Who  then  can  he 

27  saved  ?     And  Jesus  looking  upon  them,  said,  With  men  it  us  impos- 

28  sihle,  but  not  with  God,  for  with  God  all  things  are  possible.     And 

29  Peter  said  to  him,  Lo,  we  have  left  all  and  followed  thee.  And 
Jesus  answering  said,  Verily  I  say  to  you,  there  is  none  that  hath 
left  house,  or  brethren,  or  sisters,  or  father,  or  mother,  or  wife,  or 

30  children,  or  lands,  for  my  sake  and  the  Gospel's,  But  he  shall 
receive  a  hundred  fold  now  in  this  time,  houses  and  brethren  and 
sisters  and  mothers  and  children  and  lands  with  persecutions,  and 

31  in  the  world  to  come  eternal  life.  But  many  that  are  first  shall  be 
last,  and  the  last  first. 

32  *  And  they  were  in  the  way  going  up  to  Jerusalem,  and  Jesus 
went  before  them.  And  they  were  amazed,  and  as  they  followed, 
they  were  afraid.     And  taking  the  twelve  again  he  told  them  what 

33  things  were  to  befall  him :  Behold,  we  go  up  to  Jerusalem,  and  the 
Son  of  man  shall  be  betrayed  to  the  chief  priests,  and  the  scribes  : 
and  they  will  condemn  him  to  death,  and  deliver  him  to  the  Gen- 

34  tiles.  And  they  will  mock  him  and  scourge  him  and  spit  upon  him 
and  kill  him.     And  the  third  day  he  will  rise  again. 

35  t  And  James  and  John  the  sons  of  Zebedee  come  to  him,  saying, 
Master,  we  would  that  thou  shouldest  do  for  us  whatever  we  shall 

36  ask.     And  he  said  to  them.  What  would  ye  that  1  should  do  for 

37  you  ?     They  said  to  him,  Grant  us  to  sit  one  on  thy  right  hand, 

38  and  one  on  thy  left  hand,  in  thy  glory.     But  Jesus  said  to  them, 

dead  caroaM.  In  order  to  this,  throw  away  what  is  to  thee  the'prand  hinderanoe 
of  it.    Give  up  thy  g^eat  idol,  riches.     (To,  gell  whatgoever  thou  hatt, 

24.  Jesus  saith  to  /Aem,  Children — See  how  he  softens  the  harsh  truth,  by  the 
manner  of  delivering  it !  And  yet  without  retracting  or  abating  one  tittle :  How 
hard  is  it  for  them  that  trust  in  riches — Either  for  £fonce,  or  happiness,  or  de. 
liverance  from  the  thousand  dangers  that  life  is  continually  exposed  to.  That 
these  cannot  enter  into  God*s  glorious  kingdom,  is  clear  and  undeniable :  but  it 
is  easier  for  a  e€nnel  to  go  through  a  needle's  eye,  than  for  a  man  to  have  riches, 
and  not  trust  in  them.  Therefore,  it  is  easier  for  a  camel  to  go  through  the  eye 
of  a  needle,  than  for  a  rich  man  to  enter  the  kingdom, 

28.  lAi,  toe  have  left  all — ^Though  the  young  man  would  not. 

30.  He  shall  receive  a  hundred  fold,  houses,  4*^. — ^Not  in  the  same  kind :  for 
it  will  generally  be  with  persecutions :  but  in  value :  a  hundred  fold  more 
happiness  than  any  or  all  of  these  did  or  could  afford.  But  let  it  be  observed, 
none  is  entitled  to  this  happiness,  but  he  that  will  accept  it  with  persecutions* 

32.  They  were  in  the  way  to  Jerusalem,  and  Jesus  went  before  them :  and  they 
were  amazed — At  his  courage  and  intrepidity,  considering  the  treatment  which 
he  had  himself  told  them  he  should  meet  with  there  :  and  as  they  followed,  they 
were  afraid — Both  for  him  and  themselves :  nevertheless  he  judged  it  best  to 
prepare  them,  by  tolling  them  more  particularly  what  was  to  ensue. 

SL5.  Saying—^y  their  mother.    It  was  she,  not  they  that  uttered  the  words. 

•  Matt,  u,  17 ;  Luke  zviu,  31.       t  MaU.  zz,  20. 


CHAPTER  XL  123 

Ye  know  not  what  ye  ask.     Can  ye  drink  of  the  cup  that  I  drink 

39  of,  and  be  baptized  with  the  baptism  that  I  am  baptized  with  ?  And 
they  said  to  him,  We  can.  And  Jesus  said  to  them,  Ye  shall  in- 
deed drink  of  the  cup  that  I  drink  of,  and  be  baptized  with  the 

40  baptism  that  I  am  baptized  with.  But  to  sit  on  my  right  hand 
and  on  my  lef^,  is  not  mine  to  give,  save  to  them  for  whom  it  is 

41  prepared.     And  the  ten  hearing  it  were  much  displeased  concem- 

42  mg  James  and  John.  But  Jesus  calling  them  to  him,  saith  unto 
them.  Ye  know  tliat  they  who  rule  over  the  Gentiles,  lord  it  over 

43  them,  and  their  great  ones  exercise  authority  upon  them.  But  it 
shall  not  be  so  among  you ;  but  whosoever  desireth  to  be  great 

44  among  you,  shall  bo  your  servant.     And  whosoever  desireth  to  be 

45  the  chief,  shall  be  the  servant  of  all.  For  the  Son  of  man  came 
not  to  be  8er>'ed,  but  to  serve,  and  to  give  his  life  a  ransom  for 
many. 

46  *  And  they  come  to  Jericho.  And  as  he  went  out  of  Jericho 
with  his  disciples  and  a  great  multitude,  blind  Bartimeus,  the  son 

47  of  Timeus,  sat  by  the  way  side  begging.  And  hearing.  It  is  Jesus 
of  Nazareth,  he  cried  out  and  said,  Jesus,  thou  Son  of  David,  have 

48  mercy  on  me.  And  many  charged  him  to  hold  his  peace ;  but 
he  cried  so  much  tiie  more  a  great  deal.  Thou  Son  of  David,  have 

49  mercy  on  me.  And  Jesus  standing  still,  commanded  him  to  be 
called.     And  they  call  the  blind  man,  saying  to  him.  Take  courage ; 

50  rise ;  he  calleth  thee.     And  casting  away  his  garment,  he  rose 

51  and  came  to  Jesus.  And  Jesus  answering  said  to  him,  What  wilt 
thou  that  I  should  do  for  thee  ?    The  blind  man  said  to  him,  Lord, 

52  that  I  may  receive  my  sight.  And  Jesus  said.  Go ;  thy  faith  hath 
saved  thee.  And  immediately  he  received  his  sight,  and  followed 
him  in  the  way. 

XI.  t  And  when  they  were  come  nigh  to  Jerusalem  to  Bethphage  and 
Bethany,  at  the  mount  of  Olives,  he  sendeth  two  of  his  disciples, 

2  And  saith  to  them.  Go  ye  into  the  village  over  against  you,  and  as 
soon  as  ye  enter  it,  ye  shall  find  a  colt  tied,  whereon  never  man 

3  sat :  loose  and  bring  him.     And  if  any  say  to  you,  Why  do  ye  this  ? 
say.  The  Lord  hath  need  of  him ;  and  straightway  he  will  send 

4  him  hither.     And  they  went  and  found  the  colt  tied  at  the  door, 

38.  Ye  know  not  what  ye  ask — Ye  know  not  that  yo  ask  for  miiTeringfl,  which 
moBt  needi  pave  the  way  to  glory.  The  cup — Of  inward ;  the  haptiem^-Of  oaU 
wmrd  Bufforings.  Our  Lord  was  filled  with  sufibrings  within,  and  covered  with 
them  without. 

40.  Save  to  them  for  whom  it  is  prepared — ^Them  who  by  patient  eontinuanee  in 
well  doings  eeek  for  glory ,  and  honour ^  and  immortality.  For  these  only  eternal 
life  is  prepared.  To  these  only  ho  will  give  it  in  that  day ;  and  to  every  man  his 
own  reward,  according  to  his  own  labour. 

45.  A  ransom  for  many — Even  for  as  many  souls  as  needed  such  a  ransom, 
2  Cor.  V,  15. 

50.  Casting  away  his  garment — Through  joy  and  eafirerness. 

XI.  1.  To  Bethphage  and  Bethany,  at  the  mount  of  Olives — ^HThe  limits  of  Ba. 
thany  reached  to  the  mount  of  Olives,  and  joined  to  those  of  Bethphage.  Beth, 
phage  was  part  of  the  suburbs  of  Jerusalem,  and  reached  from  the  mount  of 
Olives  to  the  walls  of  the  citv.  Our  Lord  was  now  come  to  the  plaoe  where  the 
boundaries  of  Bethany  and  Bethphage  met. 

*  Matt,  zz,  20 ;  Lake  zrui,  35.       t  Matt,  zxi,  1 ;  Luke  ziz,  29 ;  John  zii,  12L 


124  ST.  MARK. 

5  without,  in  the  street,  and  they  loose  him.     And  some  of  them  that 

6  stood  there  said,  What  do  ye,  loosing  the  colt  ?  And  they  said  to 

7  them  as  Jesus  had  commanded ;  and  they  let  him  go.     And  they 
brought  the  colt  to  Jesus,  and  cast  their  garments  on  him,  and  he 

8  sat  on  him.     And  many  spread  their  garments  in  the  way :  and 
others  cut  down  branches  from  the  trees,  and  strewed  them  in  the 

9  way.     And  they  that  went  before,  and  they  that  followed  after  cried, 
sapng,  Hosanna :   blessed  in  the  name  of  the  Lord  is  ho  that 

10  cometh.  Dlessed  he  the  kingdom  of  our  father  David  that  cometli : 
hosanna  in  the  highest. 

11  *And  Jesus  entered  into  Jerusalem,  and  into  the  temple,  and 
having  looked  round  about  upon  all  things,  it  being  now  evening, 
he  went  out  to  Bethany  with  the  twelve. 

12  t  And  on  the  morrow,  as  they  were  coming  from  Bethany,  he 

13  was  hungry.  And  seeing  a  fig  tree  afar  off,  having  leaves,  he 
came,  if  haply  he  might  find  any  thing  thereon :  and  coming  to  it. 
he  found  nothing  but  leaves ;  for  it  was  not  a  season  of  figs. 

14  And  he  answering  said  to  it.  No  man  eat  fruit  of  thee  hereafter  for 

15  ever ;  and  his  disciples  heard.  %  And  they  come  to  Jerusalem. 
And  Jesus  going  into  the  temple,  drove  out  them  that  bought  and 
sold  in  the  temple,  and  overthrew  the  tables  of  the  money  chan- 

16  gers,  and  the  seats  of  them  that  sold  doves.  And  suffered  not  that 

17  any  one  should  carry  a  vessel  through  the  temple.  And  he  taught, 
saying  to  them.  Is  it  not  written,  ^  My  house  shall  be  called  of  all 
nations  a  house  of  prayer  ?  But  ye  have  made  it  a  den  of  thieves. 

18  And  the  scribes  and  the  chief  priests  heard  it,  and  sought  how  they 
mighty  destroy  him  :  for  tliey  feared  him,  because  the  whole  mul- 
titude was  astonished  at  his  teaching. 

19  ]  And  when  evening  was  come  he  went  out  of  the  city.     And 

20  passing  by  in  the  morning,  they  saw  the  fig  tree  dried  up  from 

21  the  roots.     And  Peter  remembering,  saith  to  him.  Master,  behold. 

22  the  fig  tree  which  thou  cursedst  is  withered  away.     And  Jesus 

13.  For  it  ufot  not  a  oeaton  of  figo — It  was  not  (as  we  lay)  a  good  year  for 
figf ;  at  least  not  for  that  earlv  aort,  which  alone  was  ripe  so  soon  in  the  sprin^r. 

If  wo  render  the  words,  it  toat  not  the  oeaoon  of  figt,  that  is,  the  time  of' 
gathering  thorn  in,  it  mav  mean,  The  oeaaon  loa*  not  yet :  and  so  (inclosing  thr 
words  in  a  parenthesis,  And  coming  to  «*<,  Ae  found  nothing  but  leavea)  it  may  refer 
to  the  former  part  of  the  sentence,  and  may  bo  considered  as  the  reason  of 
Christ's  going  to  see  whether  there  were  any  figs  on  this  tree.  Some  who  als(» 
read  that  clause  in  a  parenthesis,  translate  the  following  words,  for  where  he  was, 
it  was  the  season  of  figs.  And  it  is  certain,  this  meaning  of  the  words  suits  best 
with  the  great  design  of  the  parable,  which  was  to  reprove  the  Jewish  Church 
for  its  unfruitfulncsfl  at  that  very  season,  when  fruit  might  best  be  expected 
from  them. 

16.  He  suffered  not  that  any  should  carry  a  vessel  through  the  temple — So 
strong  notions  had  our  Lord,  of  oven  relative  holiness  !  And  of  the  regaid  due  to 
those  places  (as  well  as  times)  that  are  peculiarly  dedicated  to  God. 

18.  They  feared  him — ^That  is,  they  were  afraid  to  take  him  by  violence,  lobt 
it  should  raise  a  tumult ;  because  all  the  people  was  astonished  at  his  teaching — 
Both  at  the  excellence  of  his  discourse,  and  at  the  majesty  and  authority  with 
which  he  tauj^ht. 

92.  Have  faith  in  God — And  who  could  find  fault,  if  the  Creator  and  Proprie- 
tor of  all  things  were  to  destroy,  by  a  single  word  of  his  mouth,  a  thousand  of  hi» 

•  Matt,  zn,  10, 17.       f  Matt,  zzi,  18.        %  Matt,  zzii,  12 ;  Luke  zU,  45. 
k  iMiah  iTi,  7 ;  Jer.  rii,  11.        ||  Matt,  zzi,  90. 


'  CHAPTER  XII.  125 

23  answering  saith  to  them,  Have  faith  in  God.  For  verily  I  say  to 
you,  Whosoever  shall  say  to  this  mountain,  Be  thou  removed  and 
cast  into  the  sea,  and  not  doubt  in  his  heart,  but  believe  that  the 
things  which  he  saith  shall  come  to  pass,  he  shall  have  whatso* 

24  ever  he  saith.  Therefore  I  say  to  you,  All  things  whatsoever  ye 
ask  in  prayer,  believe  that  ye  shall  receive,  and  ye  shall  have  them. 

25  *  But  when  ye  stand  praying,  forgive,  if  ye  have  aught  against 
any,  that  your  Father  who  is  in  heaven  may  forgive  you  also  your 

26  trespasses.  But  if  ye  do  not  forgive,  neither  will  your  Father 
who  is  in  heaven  forgive  your  trespasses. 

27  t  And  they  come  again  to  Jerusalem.  And  as  he  was  walking  in 
the  temple,  the  chief  priests  and  the  scribes  and  the  elders  come 

28  to  him,  and  say  to  him.  By  what  authority  dost  thou  tlieso  things  ? 

29  And  who  gave  thee  authority  to  do  these  things  ?  Jesus  answering 
said  to  them,  I  also  will  ask  you  one  question,  and  answer  me, 

30  and  I  will  tell  you  by  what  authority  I  do  these  things.     Was  the 

31  baptism  of  John  from  heaven  or  from  men  ?  Answer  me.  And 
they  reasoned  among  themselves,  saying,  If  we  say  from  heaven, 

32  he  will  say.  Why  then  did  ye  not  believe  him  ?  But  if  wc  say  fnxn 
men :  they  feared  the  people ;  for  all  accounted  John,  that  he  was 

33  indeed  a  prophet.  And  they  answering  say  to  Jesus,  We  cannot 
tell.  And  Jesus  answering  saith  to  them.  Neither  tell  I  you  by 
what  authority  I  do  these  things. 

XII.  X  And  he  said  to  them  in  parables,  A  man  planted  a  vineyard, 
and  set  a  hedge  about  it,  and  digged  a  wine  fat,  and  built  a  tower, 

2  and  let  it  out  to  husbandmen,  and  went  into  a  far  country.     And 
at  the  season  he  sent  a  servant  to  the  husbandmen  to  receive  from 

3  the  husbandmen  of  the  fruit  of  the  vineyard.     But  they  took  him, 

4  and  beat  him,  and  sent  him  away  empty.     And  again  he  sent  to 
them  another  servant ;  and  at  him  they  cast  stones,  and  wounded 

o  him  in  the  head,  and  sent  him  away  shamefully  handled.     And 
again  he  sent  another,  and  him  they  killed ;  and  many  others, 

6  beating  some  and  killing  some.     Having  yet  therefore  one  son,  his 
well  beloved,  he  sent  him  also  last  to  them,  saying.  They  will  re- 

7  verence  my  son.     But  those  husbandmen  said  among  themselves. 
This  is  the  heir :  come,  let  us  kill  him,  and  the  inheritance  will 

8  be  ours.     And  they  took  him  and  killed  him,  and  cast  hifii  out  of 

9  the  vineyard.     What  therefore  will  the  lord  of  the  vineyard  do  ? 
He  will  come  and  destroy  the  husbandmen,  and  will  give  the  vine- 

10  yard  to  others.  And  have  ye  not  read  even  this  scripture  1  ^  The 
stone  which  the  builders  rejected,  this  is  become  the  head  of  the 

1 1  comer  ?  This  was  the  Lord's  doing,  and  it  is  marvellous  in  our 

12  eyes.     And  they  sought  to  seize  him,  but  feared  the  multitude ; 

inanimate  creatares,  were  it  only  to  imprint  this  important  lesson  more  deeply 
on  one  immortal  spirit  7 

25.  When  ye  stand  prayinff — Standing  was  their  usual  posture  when  they 
prayed.  Forgive — And  on  this  condition,  ye  shall  have  whatever  you  ask,  with, 
out  wrath  or  doubting. 

Xll.  12.  They  feared  the  multitude — How  wonderful  is  the  providence  of  God, 
using  aU  things  for  the  good  of  his  children !  Generally  the  multitude  is  restnoned 

*)ftft.vi,14.       tHatt.  zzi,23:  Lukozz.l.       |Matt.  xzi,  43;  Luke  xz,Ol 

4  rkahn  ezviii,  33. 


126  ST.  MARE. 

for  they  knew  he  had  spoken  the  parable  against  them ;  and  leav- 
ing him,  they  went  away. 

13  *And  they  send  to  him  certain  of  the  Pharisees,  and  of  the  He- 

14  rodians,  to  catch  him  in  his  discourse.  ~  And  they  coming  say  to 
him,  Master,  we  know  that  thou  art  true,  and  carest  for  no  man ; 
for  thou  regardest  not  the  person  of  men,  but  teachest  the  way  of 

15  God  in  truth.  Is  it  lawful  to  give  tribute  to  Cesar,  or  not  1  Shall 
wc  give,  or  shall  we  not  give  ?  But  he,  knowing  ^eir  hypocrisy, 
said  to  them,  Why  tempt  ye  me  ?  Bring  me  a  penny,  that  I  may 

16  see  it ;  and  they  brought  it.     And  he  saith  to  them,  Whose  is  this 

17  image  and  inscription  ?  They  say  to  him,  Cesar's.  And  Jesus 
answering  said  to  them.  Render  to  Cesar  the  things  that  are  Cesar's, 
and  to  God  the  things  that  are  God's.     And  they  marvelled  at  him. 

18  t  Then  come  to  him  the  Sadducees,  who  say  there  is  no  resur- 

19  rection,  and  they  asked  him,  saying.  Master,  Moses  wrote  to  us, 
I  If  a  man's  brother  die,  and  leave  a  wife,  and  leave  no  children, 
that  his  brother  should  take  his  wife,  and  raise  up  issue  to  his  bro- 

30  ther.     There  were  seven  brethren,  and  the  first  took  a  wife,  and 

21  dying  left  no  issue.     And  the  second  took  her  and  died,  neither 

22  left  he  any  issue ;  and  the  third  likewise.     And  the  seven  took 

23  her  and  left  no  issue.  Last  of  all  died  the  woman  also.  In  the 
resurrection,  therefore,  when  they  shall  rise,  whose  wife  shall  she 

24  be  of  them  ?  For  the  seven  had  her  to  wife.  And  Jesus  answer- 
ing, said  to  them,  Do  ye  not  therefore  err,  because  ye  know  not 

25  the  Scriptures,  neither  the  power  of  God  ?  For  when  they  rise  from 
the  dead,  they  neither  marry  nor  are  given  in  marriage,  but  are 

26  as  the  angels  who  are  in  heaven.  And  touching  the  dead  that 
they  rise.  Have  ye  not  read  in  the  book  of  Moses,  ^  how  in  the 
bush  God  spake  to  him,  saying,  I  am  the  God  of  Abraham,  and  the 

27  God  of  Isaac,  and  the  God  of  Jacob  ?  He  is  not  the  God  of  the 
dead,  but  the  God  of  the  living.     Ye  therefore  greatly  err. 

28  II  And  one  of  the  scribes  coming  to  him,  having  hoard  them  dis- 
puting together,  and  perceiving  that  he  had  answered  them  well, 

29  asked  him.  Which  is  the  first  commandment  of  all  ?  And  Jesus  an- 
swered him.  The  first  commandment  of  all  is,  **  Hear,  O  Israel ;  the 

from  tearing  them  in  pieces  only  by  the  fear  of  their  mien.    And  here  the  rulers 
themselves  are  restrained,  through  fear  of  the  multitude  ! 

17.  They  marvelled  at  him — At  the  wisdom  of  his  answer. 

35.  When  they  rise  from  the  dead,  neither  men  marry  nor  women  are  given  in 
marriage, 

fnTlie  is  not  the  Ocd  of  the  dead,  hut  the  God  of  the  Ziotn^— That  is,  (if  the 
argument  bo  proposed  at  length,)  since  the  character  of  his  being  the  God  of  any 
persons,  plainly  intimates  a  relation  to  them,  not  as  dead,  but  as  living;  and 
since  he  cannot  be  said  to  be  at  present  their  God  at  all,  if  thoy  are  utterly  dead ; 
nor  to  be  the  God  of  human  persons,  such  as  Abraham,  Isaac,  and  Jacob,  con. 
•isting  of  souls  and  bodies,  if  their  bodies  were  to  abide  in  everlasting  death ;  there 
must  needs  bo  a  future  state  of  blessedness,  and  a  resurrection  of  the  body  to 
ihare  with  the  soul  in  it. 

98.  Which  is  the  first  commandment  ? — ^The  principal,  and  most  necessary  to 
be  observed. 

39.  The  Lord  owr  Ood  is  one  Lord— This  is  the  foundation  of  the  first  com 
tnandment,  yea,  of  all  the  commandments.    The  Lord  our  God,  the  Lord,  the 

*Matt.zzii,15;  Lukezx,80.        f  Matt,  xxi,  23 ;  Lake  zz,  S7.        t  Dent,  xxv,  ft. 
iEzod.iii,e.       || Matt. lunrii,  34 ;  Luke z, 25.       »»DeiiLvi,4. 


CHAPTER  XIL  127 

80  Lord  our  God  is  one  Lord.  '  And  thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 

31  mind,  and  with  ail  thy  strength.  This  is  the  first  commandment 
And  the  second  is  like  unto  it,  *Thou  shalt  lore  thy  neighbour 

32  as  thyself.  There  is  no  other  commandment  greater  than  these. 
And  the  scribes  said  to  him,  Excellently  well,  Master!  Thou  hast 

33  said  the  truth ;  for  he  is  one :  and  there  is  no  other  but  he.  And 
to  love  him  with  all  the  heart,  and  with  all  the  understanding, 
and  with  all  the  mind,  and  with  all  the  strength,  and  to  lore  his 
neighbour  as  himself,  is  more  than  all  whole  burnt  offerings  and 

34  sacrifices.  And  Jesus,  seeing  that  he  answered  discreetly,  said 
to  him.  Thou  art  not  far  from  the  kingdom  of  God.  And  do 
man  after  that  durst  question  him  any  more. 

35  t  And  Jesus  answering  as  he  taught  in  the  temple,  said.  How 

36  say  the  scribes,  that  Christ  is  the  Son  of  David?  For  David  him- 
self said  by  the  Holy  Ghost,  |The  Lord  saith  to  my  Lord,  Sit 
thou  on  my  right  hand,  till  I  make  thine  enemies  thy  footstool. 

37  David  therefore  himself  callcth  him  Lord :  how  is  he  then  his 
■on  ?    And  a  great  multitude  heard  him  gladly. 

38  ^And  he  said  to  them  in  his  teaching,  Beware  of  the  scribes, 
who  love  to  walk  in  long  robes,  and  to  be  saluted  in  the  market 

89  places.  And  the  chief  seats  in  the  synagogues,  and  the  uppermost 

40  places  at  feasts ;  Who  devour  widows'  houses,  and  for  a  pretence 
make  long  prayers :  these  shall  receive  the  greater  damnation. 

41  I  And  Jesus  sitting  over  against  the  treasury,  beheld  how  the 
people  cast  money  into  the  treasury :  and  many  that  were  rich 

42  cast  in  much.     And  a  poor  widow  coming,  cast  in  two  mites, 

God  of  all  men,  is  one  God,  essentially,  thoas^h  three  persons.    From  this  unity 
of  God  it  follows,  that  we  owe  all  our  love  to  him  alone. 

30.  With  all  thy  5^rc»^'/A— That  is,  the  whole  strength  and  capacity  of  ihy 
understanding,  will,  and  affections. 

31.  The  second  is  like  unto  it — Of  a  like  comprehensive  nature:  comprising 
oar  whole  duty  to  man.  There  is  no  other  moral,  much  less  ceremonial  camr 
mamdmeiU,  greater  than  these. 

33.  To  love  him  with  all  the  heart — To  love  and  serve  him,  with  all  the  united 
powers  of  the  soul  in  their  utmost  vig^onr ;  and  to  love  his  neighbour  as  himself— 
To  maintain  the  same  equitable  and  charitable  temper  and  behaviour  toward  all 
men,  as  we,  in  like  circumstances,  would  wish  for  from  them  toward  ourselves, 
is  a  more  necessary  and  important  duty,  than  the  offering  the  most  noble  and 
costly  sacrifices. 

34.  Jesus  said  to  Aim,  Thou  art  not  far  from  the  kingdom  of  Ood — Reader,  art 
not  thou  1  then  go  on :  be  a  real  Christian :  else  it  had  been  better  for  thee  to 
have  been  afar  off. 

38.  Beware  of  the  scribes — There  was  an  absolute  necessity  for  these  repeated 
cautions.  For,  considering  their  inveterate  prejudices  a^inst  Christ,  it  could 
never  be  supposed  the  common  people  would  receive  the  Gk>spel  till  these  incor- 
riffible  blasphemers  of  it  were  brought  to  just  disgrace. 

Yet  he  delayed  speaking  in  this  manner  till  a  little  before  his  passion,  as  know- 
ing what  effect  it  would  quickly  produce.  Nor  is  this  any  precedent  for  us :  we 
are  not  invested  with  the  same  authority. 

41.  He  beheld  htw  people  cast  money  into  the  treasury— 1\i\s  treasury  received 
the  voluntary  contributions  of  the  worshippers  who  came  up  to  the  feast ;  which 
were  given  to  buy  wood  for  the  altar,  and  other  necessaries  not  provided  for  in 
any  other  way. 

*  Ler.  ziz,  18.       f  Matt,  xxii,  41 ;  Luke  zz»  41.      %  Psa.  cz,  1.       ^  Matt,  zdii,  5 ; 

Luke  zz,  46.         li  Luke  zz,  1. 


128  ST.  MARK. 

43  which  make  a  farthing.  And  calling  to  him  his  disciples,  he  sailb 
to  them,  Verily  I  say  unto  you,  that  this  poor  widow  hath  cast  in 

44  more  than  they  all  who  have  cast  into  the  treasury.  For  they  all 
did  cast  in  of  their  abundance  :  but  she  of  her  penury  did  cast  in 
all  that  she  had,  even  her  whole  living. 

XIII.  *  And  as  he  was  going  out  of  the  temple,  one  of  his  disciples 
saith  to  him,  Master,  see  what  manner  of  stones,  and  what  man- 

2  ner  of  buildings !  And  Jesus  answering  said  to  him,  Seest  thou 
these  great  buildings  ?     There  shall  not  be  left  one  stone  upon 

3  another  that  shall  not  be  thrown  down.  And  as  he  sat  on  the 
mount  of  Olives,  over  against  the  temple,  Peter  and  James  and 

4  John  and  Andrew  asked  him  privately,  Tell  us  when  shall  these 
things  be  ?  And  what  shall  be  the  sign  when  all  these  things  shall 

5  be  fulfilled  ?    And  Jesus  answering  said,  Take  heed  lest  any  de- 

6  ceive  you.     For  many  will  come  in  my  name  saying,  I  am  He^ 

7  and  will  deceive  many.  But  when  ye  shall  hear  of  wars  and  ru- 
mours of  wars,  be  not  troubled  ;  for  it  must  be  :  but  the  end  is  not 

8  yet.  For  nation  shall  rise  against  nation,  and  kingdom  against 
kingdom :  and  there  shall  be  earthquakes  in  divers  places,  and 
there  shall  be  famines  and  troubles :  these  are  the  beginning  of 

9  sorrows,  t  But  take  heed  to  yourselves,  for  they  will  deliver  you 
to  councils,  ajid  ye  shall  be  beaten  in  synagogues,  and  shall  stand 
before  rulers  and  kings  for  my  sake,  for  a  testimony  to  tliem. 

10  ^  And  the  Gospel  must  first  be  published  among  all  nations.     But 

1 1  when  they  shall  hale  you  and  deliver  you  up,  take  no  thought  before- 
hand what  ye  shall  speak,  neither  do  ye  premeditate  ;  but  whatso- 
ever shall  be  given  you  in  that  hour,  that  speak ;  for  it  is  not  ye 

12  that  speak,  but  the  Holy  Ghost.  Now  the  brother  shall  betray  the 
brother  to  death,  and  the  father  the  son :  and  the  children  shall  rise 

13  up  against  their  parents,  and  .cause  them  to  be  put  to  death.  And 
ye  shall  be  hated  of  all  men  for  my  name^s  sake  ;  but  he  that  cn- 
dureth  to  .the  end,  he  shall  be  saved. 

14  ^  But  when  ye  shall  see  the  abomination  of  desolation  spoken 
of  by  Daniel  the  prophet  standing  where  it  ought  not,  (let  him  that 
readeth  understand,)  then  let  them  that  are  in  Judea  flee  to  the 

15  mountains :  And  tet  not  him  that  is  on  the  house  top  go  down  into 
the  house,  neither  enter  in,  to  take  any  thing  out  of  his  house. 

16  And  let  not  him  that  is  in  the  field  turn  back  to  take  up  his  gar- 

17  ment.     But  wo  to  them  that  are  with  child,  and  to  them  that  give 

18  suck  in  those  days.     And  pray  ye  that  your  flight  be  not  in  the 

19  winter.     For  in  those  days  shall  be  affliction,  such  as  was  not  from 

43.  /  say  to  you,  that  thig  poor  widow  hath  eaot  in  mora  than  they  all — See 
what  jadgment  is  cast  on  the  most  specioua,  ootword  actions  by  the  Judg^  of  all ! 
And  how  acceptable  to  him  is  the  tmalleit,  which  springi  from  self^enying  love ! 

XIII.  4.  Two  questions  are  here  asked ;  the  one  concerning  the  destruction 
of  Jerusalem ;  the  other  concerning  the  end  of  the  world. 

11.  Tho  Holy  Ohett  will  help  you.    But  do  not  depend  upon  any  other  help 
For  all  the  nearest  ties  will  be  broken. 

14.  Whert  it  ought  not — ^That  place  being  set  apart  for  sacred  uses. 

19.  In  thooe  day  shall  he  t^ietum,  eueh  a»  woe  not  from  the  beginning  oj  the 

*Matt.n)T,l;Liik«zxi,6.      tLakezjd,12.     t Matt. ziiv,  li.      iMatt.SEiv,15; 

Lake  ui,  90;  Dan.  ii,  97. 


CHAPTER  XIV.  139 

the  beginning  of  the  creation,  which  God  created  until  now,  neither 

20  shall  be.  And  unless  the  Lord  had  shbrtened  those  days,  no  flesh 
should  be  saved :  but  for  the  elect's  sake  whom  he  hath  chosen, 

21  he  hath  shortened  those  days.     *  Then  if  any  man  say  to  you,  Lo, 

22  here  is  Christ,  or  lo,  he  is  there,  believe  ii  not.  For  false  Christs 
and  false  prophets  shall  rise,  and  shall  show  signs  and  wonders,  to 

23  seduce,  if  possible,  even  tlie  elect.  But  take  ye  heed  :  Behold,  I 
have  foretold  you  all  things. 

24  But  in  those  days,  after  that  tribulation,  the  sun  shall  be  darken- 

25  ed,  and  the  moon  shall  not  give  her  light.  And  the  stars  of  heaven 
shall  be  falling,  and  the  powers  that  are  in  the  heavens  shall  bo 

26  shaken.     And  then  shall  they  see  the  Son  of  man  coming  in  the 

27  clouds,  with  great  power  and  glory.  And  then  shall  he  send  his 
angeb,  and  gatlier  together  his  elect,  from  the  four  winds,  from  the 
uttermost  part  of  the  earth,  to  the  uttermost  part  of  heaven. 

28  t  Now  learn  a  parable  from  the  fig  tree.  When  its  branch  is 
now  tender  and  putteth  forth  leaves,  ye  know  that  summer  is  nigh. 

29  So  likewise  when  ye  see  these  things  come  to  pass,  know  that  he 

30  is  nigh,  even  at  the  door.     Verily  I  say  to  you,  tliis  generation  shall 

31  in  nowise  pass,  till  ail  these  tilings  be  done.  Heaven  and  earth 
shall  pass  away,  but  my  words  shall  in  nowise  pass  away. 

32  But  of  that  day  or  that  hour  knoweth  no  one,  no,  not  the  angels 
that  are  in  heaven,  neither  the  Son,  but  the  P^ather. 

33  X  I'^o  hcc^  ;  wHtcii  and  pray :  for  ye  know  not  when  the  time 

34  is.  For  the  Son  of  man  is  ^  as  a  man  taking  a  far  journey,  who 
left  his  house,  and  gave  authority  to  his  servants,  and  to  each  his 

35  work,  and  commanded  the  porter  to  watch.  Watch  ye  therefore  ; 
for  ye  know  not  when  the  master  of  the  house  cometh  ;  at  evening, 

36  or  at  midnight,  at  cock  crowing,  or  in  the  morning :  Lest  coming 

37  suddenly  ho  fmd  you  sleeping.  And  what  I  say  to  you,  I  say  to 
all,  Watch. 

XIV.     II  And  after  two  days  was  the  feast  of  the  passovcr  and  of  un- 
leavened bread ;  and  the  chief  priests  and  the  scribes  sought  how 
they  might  apprehend  him  by  subtlety,  and  put  him  to  death. 
2  But  they  said,  Not  at  the  feast,  lest  there  be  a  tumult  of  the  peo- 

creation — May  it  not  be  doubted,  whether  this  bo  yet  fully  acoomplished  7  !■  not 
much  of  this  affliction  still  to  come  ? 

20.  T%<  elect — ^Tho  Christiana :  whom  he  hath  chosen — ^That  is,  hath  taken  out 
of,  or  separated  fron),  the  world,  through  eanctification  of  the  Spirit  and  belief 
of  the  truth.    He  hath  shortened—Thai  is,  will  surely  shorten. 

24.  But  in  those  days — Which  immediately  precede  the  end  of  the  world :  after 
that  tribulation — Above  described. 

29.  He  is  nigh — The  Son  of  man. 

30.  All  these  things — Relatinj^  to  the  temple  and  the  city. 

32.  Of  that  day — The  day  of  judgment  is  often  in  the  Scriptures  emphatically 
called  that  day.  Neither  the  Son — Not  as  man  :  as  man  he  was  no  more  omni. 
scient  than  omnipresent.     But  as  God  he  knows  all  the  circumstances  of  it« 

34.  The  Son  of  man  'la  as  a  man  taking  a  far  journey — Being  about  to  leaT« 
this  world  and  go  to  the  Father,  he  appoints  the  services  that  are  to  be  perfonn 
ed  by  all  his  servants,  in  their  several  stations.    This  seems  chiefly  to  retpnei. 
ministers  at  the  day  of  judgment :  bat  it  may  be  applied  to  all  men,  and  to  the 
time  of  death. 

•  Matt. zziv, 83.       f  Matt,  zziv, 32 ;  LakfiZ30,28.       t Matt. uir, 42 ;  Liik»Bri,3«. 
fMattzzv,  14;  Lukexiz,  IS.       |Mall.»^l;  Lukexxii,!. 

9 


130  ST.  MARK. 

3  pie.  *  And  he  being  in  Bethany  in  the  house  of  Simon  the  leper 
as  he  sat  at  table,  there  came  a  woman  having  an  alabaster  box  of 
ointment,  of  spikenard,  very  costly;   and  shaking  the  box,  she 

4  poured  it  on  his  head.  But  there  were  some  that  had  indignation 
within  themselves,  and  said.  Why  was  this  waste  of  the  ointment 

5  made  ?    For  this  ointment  might  have  been  sold  for  more  than  three 

6  hundred  pence  and  given  to  the  poor.  And  they  murmured  at  her. 
But  Jesus  said.  Let  her  alone  :  why  trouble  ye  her  ?     She  hath 

7  wrought  a  good  work  on  me.  For  the  poor  ye  have  always  with 
you,  and  when  ye  will  ye  may  do  them  good ;  but  me  ye  have  not 

8  always.     She  hath  done  what  she  could :   she  hath  beforehand 

9  embalmed  my  body  for  the  burial.  Verily  I  say  to  you,  whereso- 
ever this  Gospel  shall  be  preached  throughout  the  whole  world, 
what  she  hath  done  shall  be  spoken  of  also,  for  a  memorial  of  her. 

10  t  And  Judas  Iscariot,  one  of  the  twelve,  went  to  the  chief  priests, 

1 1  to  betray  him  unto  them.  And  hearing  it  they  were  glad,  and  pro- 
mised to  give  him  money.  And  he  sought  how  he  might  conve- 
niently betray  him. 

1&  X  And  on  the  first  day  of  unleavened  bread,  when  they  killed  the 
passover,  his  disciples  say  to  him,  Where  wilt  thou  that  we  go  and 

13  prepare,  that  thou  mayest  eat  the  passover?  And  he  sendeth  two 
of  his  disciples,  and  saith  to  them,  Go  ye  into  the  city,  and  there 
shall  meet  you  a  man  carrying  a  pitcher  of  water:  follow  him. 

14  And  wheresoever  he  shall  go  in,  say  ye  to  the  man  of  the  house. 
The  Master  saith.  Where  b  the  guest  chamber,  where  I  shall  eat 

15  the  passover  with  my  disciples  ?     And  he  will  show  you  a  large 

16  upper  room  furnished:  there  make  ready  for  us.  And  his  disci- 
ples went  forth,  and  came  into  the  city,  and  found  as  he  had  said 
to  them.     And  they  made  ready  the  passover. 

17  ^  And  in  the  evening  he  cometh  with  the  twelve.     And  as  they 

1 8  sat  and  ate,  Jesus  said,  Verily  I  say  to  you,  one  of  you  that  eat 

19  with  me  will  betray  me.     And  they  were  sorrowful,  and  said  to 

20  him  one  by  one.  Is  it  1  ?  And  another  said.  Is  it  1  ?  And  he  answer- 
ing said  to  them,  It  is  one  of  the  twelve  that  dippeth  with  me  in 

21  the  dish.  The  Son  of  man  indeed  goeth  as  it  is  written  of  him ; 
but  wo  to  that  man  by  whom  the  Son  of  man  is  betrayed :  it  had 
been  good  for  that  man  if  he  had  not  been  bom. 

22  And  as  they  ate,  Jesus  took  bread,  and  blessed,  and  brake  it, 

23  and  gave  to  them,  and  said,  Take,'  eat :  this  is  my  body.  And  he 
took  the  cup,  and  having  given  thanks,  gave  it  them,  and  they  all 

24  drank  of  it.     And  he  said  to  them,  This  is. my  blood  of  the  New 

XIV.  4.  Some  had  indignations-Being  incited  thereto  by  Jadas :  and  9aid — 
Probablv  to  the  women. 

10.  Judai  went  to  the  chief  prieet* — Immediately  afler  this  reproof,  having 
anger  now  added  to  his  covetousness. 

13.  Go  into  the  city,  and  there  shall  meet  you  a  man — It  was  highly  seaBonablc 
for  oar  Lord  to  give  them  this  additional  proof  both  of  his  knowing  all  things, 
and  of  his  influence  over  the  minds  of  men. 

15.  FumUhed — ^The  word  properly  means,  spread  with  carpets. 

24.  This  is  my  blood  of  the  New  Testament — ^That  is,  this  I  appoint  to  be  a 

*  Matt,  xnri,  6.        t  Hatt  xxri,  14 ;  Lake  uii.  3.       t  Matt,  zzvi,  17 ;  Luke  ndi,  7. 

^  Matt,  izri,  20 ;  Luke  uii,  li. 


CHAPTER  XIV.  131 

25  Testament,  which  is  shed  for  many.  Verily  I  say  to  you,  I  will 
drink  no  more  of  the  fruit  of  the  vine,  till  that  day  that  I  drink  it 
new  in  the  kingdom  of  Grod. 

26  •  And  having  sung  the  hymn,  they  went  out  toward  the  mount 

27  of  Olives.  And  Jesus  saith  to  them,  Ye  will  all  be  offended  at  me 
this  night ;  for  it  is  written,  f  I  will  smite  the  shepherd,  and  the 

26  sheep  shall  be  scattered.     But  after  I  am  risen,  I  will  go  before 

29  you  into  Galilee.     But  Peter  said  to  him,  Though  all  men  shall 

30  be  offended,  yet  will  not  I.  Jesus  saith  to  him,  Verily  I  say  to 
thee,  That  thou  to-day,  this  night  before  the  cock  crow  twice,  wilt 

31  deny  me  thrice.  But  he  said  the  more  vehemently,  If  I  must  die 
with  thee  I  will  in  nowise  deny  thee.  In  like  manner  also  said 
they  all. 

32  X  And  they  come  to  a  place  named  Gethsemane ;  and  he  saitli 

33  to  his  disciples.  Sit  here  while  I  shall  pray.  And  he  takcth  with 
him  Peter  and  James  and  John ;  and  he  began  to  bo  sore  amazed 

34  and  in  deep  anguish.  And  saith  to  them.  My  soul  is  exceeding  sor- 

35  rowful  even  to  death :  tarry  ye  here  and  watch.  And  going  for- 
ward a  little,  he  fell  on  the  ground,  and  prayed,  that  if  it  were 

36  possible,  the  hour  might  pass  from  him.  And  he  said  Abba,  Fa- 
ther, all  things  are  possible  to  thee  :  take  away  this  cup  from  me : 

37  yet  not  what  I  will,  but  what  thou  wilt.  And  he  cometh  and  fmd- 
eth  them  sleeping,  and  saith  to  Peter,  Simon,  sleepcst  thou? — 

38  Couldest  thou  not  watch  one  hour  ?  Watch  and  pray  lest  ye  enter 
into  temptation  ;  the  spirit  indeed  is  willing,  but  the  flesh  is  weak. 

39  And  going  away  again  he  prayed,  speaking  the  same  words.     And 

40  returning,  he  found  them  asleep  again  (for  their  eyes  were  heavj') 

41  and  they  knew  not  what  to  answer  him.  And  he  cometh  the  third 
time,  and  saith  to  them,  Sleep  on  now,  and  take  your  rest.  It  is 
enough.     The  hour  is  come  :  behold,  the  Son  of  man  is  betrayed 


perpetual  sign  and  memorial  of  my  blood,  as  shed  for  establishing  the  new 
covenant,  that  all  who  shall  believe  in  me  may  receive  all  its  gracious  promises. 

25.  /  «'i7/  drink  no  more  of  the  fruit  of  the  vine,  till  I  drink  it  new  in  the  king-. 
dom  of  God — ^That  is,  I  shall  drink  no  more  before  I  die  :  the  next  wine  I  drink 
will  not  bo  earthly,  but  heavenly. 

27.  Thia  night — Tlio  Jews  in  reckoning  their  days  began  with  the  evening, 
according  to  the  Mosaic  computation,  which  called  the  evening  and  the  morning 
the  first  day,  Gen.  i,  5.  And  so  that  which  aflor  sunset  is  hero  called  this  night, 
is,  ver.  30,  called  to.day.  The  expression  there  is  peculiarly  significant.  Verily 
J  Bay  to  thee,  that  thou  thyself,  confident  as  thou  art,  to.day,  even  within  four 
and  twenty  hours ;  yea,  this  night,  or  ever  the  sun  be  risen,  nay,  before  the  eoek 
erovD  twice,  before  three  in  the  morning,  wilt  deny  me  thrice.  Our  Lord  doubt, 
less  spoke  so  determinatcly,  as  knowing  a  cock  would  crow  once  before  the 
usual  time  of  cock  crowing.  By  chap,  xiii,  35,  it  appears,  that  the  third  watch 
of  the  night,  ending  at  three  in  the  morning,  was  commonly  styled  tlie  cock 
crownng. 

33.  Sore  amazed — The  original  word  imports  the  most  shocking  amazement, 
mingled  witli  grief:  and  that  word  in  the  next  verso  which  we  render  gorrowful, 
intimates,  that  he  was  surrounded  with  sorrow  on  every  side,  breaking  in  upon 
him  with  such  violence,  as  was  ready  to  separate  his  soul  from  his  body. 

36.  Abba,  Father — St.  Mark  seems  to  add  the  word  Father,  by  way  of  ezpli. 
cation. 

37.  Saith  to  Peter — ^Tbo  zealous,  the  confident  Peter. 

*-  Matt,  zxvi,  30 ;  Luke  xxii,  39  ;  John  zviii,  1.        f  Zech.  ziii,  7.        |  Matt,  zzvi,  36. 


132  ST.  MARK. 

42  into  the  hands  of  sinners.     Rise  up ;  let  us  go :  lo,  he  that  betray- 
eth  me  is  at  hand. 

43  *  And  immediately,  while  he  yet  spake,  cometh  up  Judas,  one 
of  the  twelve,  and  with  him  a  great  multitude,  with  swords  and 

44  clubs  from  the  chief  priests,  and  the  scribes,  and  the  elders.     Now 
he  that  betrayed  him  had  given  them  a  signal,  saying,  Whomso- 

45  ever  1  shall  kiss,  is  he :  seize  and  lead  him  away  safely.     And 
when  he  was  come,  he  goeth  straightway  to  him,  and  saith,  Mas- 

46  ter,  Master !  and  kissed  him.     And  they  laid  their  hands  on  him, 

47  and  took  him.     f  And  one  of  them  that  stood  by,  drawing  a  sword, 

48  smote  the  servant  of  the  high  priest,  and  cut  off  his  ear.     And 
Jesus  answering  said  to  them.  Are  ye  come  out  as  against  a  roh- 

49  her,  with  swords  and  clubs  to  take  me  ?     I  was  daily  with  you  in 
the  temple  teaching,  and  ye  took  me  not ;  but  that  the  Scriptures 

50  may  be  fulfilled.     Then  they  all  forsook  him  and  fled.     And  a 

51  certain  young  man  followed  him,  having  a  linen  cloth  cast  about 

52  his  naked  body ;  and  the  young  men  laid  hold  on  him.     And  he 
left  the  linen  cloth,  and  ded  from  them  naked. 

53  X  ^^  ^^®y  ^^^  Jesus  away  to  the  high  priest,  and  with  him 
assembled  all  the  chief  priests,  and  the  elders,  and  the  scribes. 

54  And  Peter  followed  him  afar  off,  even  into  the  palace  of  the  high 
priest,  and  sat  with  the  servants,  and  warmed  himself  at  the  fire. 

55  §  Then  the  chief  priests  and  all  the  council  sought  for  evidence 

56  against  Jesus,  to  put  him  to  death,  and  found  none.     For  many 
bore  false  witness  against  him ;  but  their  evidences  were  not  suf- 

57  ficient.     And  certain  men  arising  bore  false  witness  against  him, 

58  saying.  We  heard  him  say,  I  will  destroy  this  temple  made  with 
hands,  and  in  three  days  I  will  build  another  made  without  hands. 

59  And  neither  so  was  their  evidence  sufficient.     Then  the  high  priest 

60  rising  up  in  the  midst,  asked  Jesus,  saying,  Answcrest  thou  no- 

61  thing  ?     What  is  it  that  these  witness  against  thee  ?      ||  But  he  held 
his  peace,  and  answered  nothing.     Again  the  high  priest  asked 

44.  Whomsoever  I  shall  kiss — Probably  our  Lord,  in  groat  condesconsion,  bad 
used  (according  to  tho  Jewish  custom)  to  permit  his  disciples  to  do  this,  afler 
they  had  been  some  time  absent. 

51.  A  young  man — It  does  not  appear,  that  he  was  one  of  Christ's  disciples. 
Probably  hearing  an  unusual  noise,  he  started  up  out  of  his  bed,  not  far  from 
the  garden,  and  ran  out  with  only  the  sheet  about  him,  to  see  what  was  the 
matter.  And  the  young  men  laid  hold  on  him — ^Who  was  only  suspected  to  be 
Christ's  disciple :  but  could  not  touch  them  who  really  wore  so. 

55  All  the  council  sought  for  witness  and  found  none — ^What  an  amazing  proof 
of  the  overruling  providence  of  God,  considering  both  their  authority,  and  the 
rewards  they  could  offer,  that  no  two  consistent  witnesses  could  be  procured,  to 
charge  liim  with  any  gross  crime. 

56.  TJieir  evidences  were  not  sufficient — ^The  Greek  words  literally  rendered  are, 
Were  not  equal :  not  equal  to  the  charge  of  a  capital  crime :  it  is  the  same  word 
in  tho  59th  verse. 

58.  We  heard  him  say — It  is  observable,  that  tho  words  which  they  thus  mis. 
represented,  were  spoken  by  Christ  at  least  three  years  before,  John  ii,  19.-— 
Their  going  back  so  far  to  nnd  matter  for  the  charge,  was  a  glorious,  though 
silent  attestation  of  the  unexceptionable  manner  wherein  he  had  behaved,  through 
tho  whole  course  of  his  public  ministry. 

*  Matt,  xxvi,  47 ;  Luke  xxii,  47 ;  John  xriii,  2.         f  Matt,  zzri,  51 ;   Luke  xxii,  49 
John  zTiii,  10.        %  Matt,  zxri,  57 ;  Luke  zzii,  54 ;  John  xviii,  12.        ^  Matt.  zxtI,  59. 
B  Mttt.  jonri,  68 ;  lAike  zzii,  07. 


CHAPTER  XV  133 

him  and  said  to  him,  Art  thou  the  Chnst,  the  Son  of  the  Blessed  ? 

62  And  Jesus  said,  I  am ;  and  ye  shall  see  the  Son  of  man  sitting 
at  the  right  hand  of  power,  and  coming  with  the  clouds  of  heaven. 

63  Then  the  high  priest  rent  his  clothes,  and  saith.  What  farther  need 

64  have  we  of  witnesses  ?     Ye  have  heard  the  blasphemy :  what  think 

65  ye  T  And  they  all  condemned  him  to  be  worthy  of  death.  And 
some  began  to  spit  on  him,  and  to  cover  his  face,  and  to  buflfei 
him,  and  say  to  him.  Prophesy  And  the  servants  smote  him  with 
the  palms  of  their  hands. 

66  *  And  as  Peter  was  in  the  hall  below,  there  cometh  one  of  the 

67  maids  of  the  high  priest.  And  seeing  Peter  warming  himself, 
she  looked  on  him,  and  said.  Thou  wast  also  with  Jesus  of  Naza- 

-68  reth.  But  he  denied,  saying,  I  know  not,  neither  understand  I 
what  thou  meanest.     And  he  went  out  into-  the  porch  and  the 

69  cock  crew.     And  the  maid  seeing  him  again,  said  to  them  that 

70  stood  by.  This  is  one  of  them.  And  he  denied  it  again.  And  a 
little  after  those  that  stood  by  said  again  to  Peter,  Surely  thou 
art  one  of  them  ;  for  thou  art  a  Galilean,  and  thy  speech  agreeth 

71  thereto.    Then  began  he  to  curse  and  to  swear,  I  know  not  this  man 

72  of  whom  ye  speak.  And  the  second  time  the  cock  crew.  And 
Peter  called  to  mind  the  word  that  Jesus  had  said  to  him.  Before 
the  cock  crow  twice,  thou  wilt  deny  me  thrice.  And  he  covered 
his  head  and  wept. 

XV.  f  And  straightway  in  the  morning  the  chief  priests  having 
consulted  with  the  elders  and  scribes,  and  the  whole  council,  hav- 
ing bound  Jesus,  carried  him  away  and  delivered  him  to  Pilate. 

2  And  Pilate  asked  him,  Art  thou  the  king  of  the  Jews  ?     And  be 

3  answering  said  to  him,  Thou  sayest  it.    %  And  the  chief  priests 

4  accused  him  of  many  things.     And  Pilate  asked  him  again,  saying, 
Answerest  thou  nothing  ?     Behold  how  many  things  they  witness 

5  against  thee.      But  Jesus  answered  nothing  any  more,  so  that 

6  Pilate  marvelled.     Now  at  every  feast  he  released  to  them  one 

7  prisoner,  whomsoever  they  would.      And  there  was  one  named 
Baiiibbas,  who  lay  bound  with  them  that  had  made  insurrection 

8  with  him,  who  had  committed  murder  in  the  insurrection.     And 
the  multitude  crying  aloud,  asked  him  to  do  as  he  had  ever  done 

9  for  them.      And  Pilate  answered  them,  saying.   Will  ye  that  I 

10  release  to  you  the  king  of  the  Jews  ?     (For  he  knew  that  the  chief 

11  priests  had  delivered  him  for  envy.)  But  the  chief  priests  stirred 
up  the  people  to  ask,  that  he  would  rather  release  Barabbas  to  them. 

12  And  Pilate  answering  said  to  them  again,  What  will  ye  then  that 
I  do  to  him  whom  ye  call  the  king  of  the  Jews  ?     And  they  cried 

72.  JM  he  covered  hit  head — ^Which  was  a  asual  custom  with  mourners,  and 
WWB  fitly  expressive  both  of  ^rriefand  shame. 

XV.  7.  Ineurrection — A  crime  which  the  Roman  governors,  and  Pilate  in  par. 
Cicular,  were  more  especially  concerned  and  careful  to  punish. 

9.  Will  ft  thai  I  release  to  you  the  king  of  the  Jeios— Which  does  this  wretched 
man  discover  most?  Want  of  justice,  or  courage,  or  common  sense  7  The  poor 
coward  sacrifices  justice  to  popular  clamour,  and  enraf^es  those  whom  he  seeM  to 
appease,  by  so  unseasonably  repeating  that  title,  The  king  of  the  Jetee,  which  fie 
could  not  bat  know  was  so  highly  offensire  to  them. 

*  Matt,  xxri,  69 ;  Luke  zxii,  56 ;  John  zriii,  25.        f  Matt,  xxvii,  1, 2 ;  Lnks  nii*  6S; 

xziii,  1 ',  John  xviii,  28.        t  Matt,  xxrii,  12. 


134  ST.  MARK. 

13  out  again,  Crucify  him.     Then  Pilate  said  to  them,  Why,  what 

14  evil  hath  he  done?     But  they  cried  out  the  more  exceedingly, 

1 5  Crucify  him.  And  Pilate,  willing  to  satisfy  the  people,  released 
Barabbas  to  them,  and  having  scourged  Jesus,  delivered  him  to  be 
crucified. 

16  *  And  the  soldiers  led  him  away  to  the  hall  called  Prstorium, 

17  and  call  together  the  whole  troop.  '  And  they  clothe  him  with 
purple,  and  having  platted  a  crown  of  thorns,  put  it  about  his  head, 

18  And  they  saluted  him,  Hail,  king  of  the  Jews.     And  they  smote 

19  him  on  the  head  with  a  cane,  and  spit  upon  him,  and  bowing  their 

20  knees,  did  him  homage,  f  And  when  they  had  mocked  him,  they 
took  the  purple  robe  from  him,  and  put  his  own  clothes  on  him,  and 

21  led  him  out  to  crucify  him.  And  they  compel  one  Simon  a  Cyre- 
nian,  who  was  passing  by,  coming  out  of  the  country,  the  father  of 
Alexander  and  Rufus,  to  bear  his  cross. 

22  X  -^d  ^^y  bring  him  to  the  place,  Golgotha,  which  is,  being 

23  interpreted,  the  placJB  of  a  skull.     And  they  gave  him  to  drink 

24  wine  mingled  with  myrrh ;  but  he  received  it  not.  And  when  they 
had  crucified  him,  they  parted  his  garments,  casting  lots  upon 

25  them,  what  every  man  should  take.     And  it  was  the  tlurd  hour 

26  when  they  crucified  him.     And  there  was  an  inscription  of  his 

27  accusation  written  over,  THE  KING  OF  THE  JEWS.  And 
with  him  they  cnicify  two  thieves,  one  on  his  right  hand,  and 

28  one  on  his  left.     And  the  scripture  was  fulfilled,  which  saith,  §  And 

29  he  was  numbered  with  the  transgressors.  ||  And  they  that  passed 
by,  reviled  him,  wagging  their  heads  and  saying,  Ah,  thou  that 

30  destroyest  the  temple,  and  buildest  it  in  three  days.  Save  thyself, 

31  and  come  down  from  the  cross.  In  like  manner  also  the  chief 
priests  mocking  said  to  one  another,  with  the  scribes.  He  saved 

32  others;  cannot  he  save  himself?  Let  the  Christ,  the  king  of 
Israel,  come  down  now  from  the  cross,  that  we  may  see  and  believe. 

33  They  also  that  were  crucified  with  him  reviled  him.  **  And  when 
the  sixth  hour  was  come,  there  was  darkness  over  all  the  earth 

34  until  the  ninth  hour.  And  at  the  ninth  hour  Jesus  cried  with  a 
loud  voice,  Eloi,  Eloi,  lama  sabacthani  ?     Which  is,  being  inter- 

35  preted.  My  God,  my  God,  why  hast  thou  forsaken  me  ?  And 
some  of  them  that  stood  by  hearing  it  said,  Behold,  he  calleth 

36  Elijah.     And  one  ran,  and  filling  a  sponge  with  vinegar,  put  it  on  a 

16.  PrtBtoman — ^The  inner  hall,  where  the  prstor,  a  Roman  magigtrate,  used 
to  give Judgrment.    But  St.  John  calls  the  whole  palace  by  this  name. 

17.  Purple — As  royal  robes  were  usually  purple  and  scarlet,  St.  Mark  and  John 
term  this  a  purple  robe,  St.  Matthew  a  scariet  one.  The  Tyrian  purple  is  said 
not  to  have  been  very  difierent  from  scarlet. 

21.  The  father  of  Alexander  and  Rufu9 — ^These  were  aflerward  two  eminent 
Christians,  and  must  have  been  well  known  when  St.  Mark  wrote. 

24,  25.  St.  Mark  seems  to  intimate,  that  they  first  nailed  him  to  the  cross, 
then  parted  his  garments,  and  afterward  reared  up  the  cross. 

34.  My  Ood,  my  Ood,  why  haet  thou  forsaken  me — ^Thereby  claiming  God  as 
his  God ;  and  yet  lamenting  his  Father's  withdrawing  the  tokens  of  his  love,  and 
treating  him  as  an  enemy,  while  he  bare  our  sins. 

*  Matt,  xzrii,  27 ;  John  xix,  2.  f  Matt,  xzrii.  31 ;  John  ziz,  16.  t  Matt,  xxrii,  33 
Luke  xxiii,  33;  John  zix,  17.  ^Isaiah  liii,  12.  II Matt,  zzrii,  39.  '^Matt 
airii,  45  *.  Luke  zziii,  44* 


CHAPTER  XVI.  135 

cane,  and  gave  him  to  drink,  saying,  Let  alone ;  let  us  see  if  Elijah 
will  come  to  take  him  down. 

37  *  And  Jesus  cried  with  a  loud  voice,  and  expired. 

38  And  the  veil  of  the  temple  was  rent  in  twain,  from  the  top  to 

39  the  bottom.  And  the  centurion,  who  stood  over  against  him,  seeing 
that  having  so  cried  he  expired,  said.  Truly  this  man  was  the 

40  Son  of  God.  There  were  also  women,  beliolding  from  afar,  among 
whom  was  Mary  Magdalene  and  Mary  the  mother  of  James  tho 

41  less,  and  of  Joses,  and  Salome :  Who  also  when  he  was  in  Galilee, 
followed  him  and  served  him,  and  many  other  women  who  had 
come  up  with  him  to  Jerusalem. 

42  f  And  the  evening  being  now  come,  (because  it  was  the  prepa- 

43  ration,  that  is,  the  day  before  the  Sabbath,)  Joseph  of  Arimathea, 
an  honourable  counsellor,  who  also  himself  waited  for  the  kingdom 
of  God,  came  and  went  in  boldly  to  Pilate,  and  asked  the  body  of 

44  Jesus.  And  Pilate  marvelled  that  he  was  dead  already :  and  call- 
ing to  him  the  centurion,  he  asked  if  he  had  been  any  while  dead  ? 

45  And  when  he  knew  it  of  the  centurion,  he  gave  the  body  to  Joseph. 

46  And  having  bought  fine  linen,  he  took  him  down  and  wrapped  him 
in  the  linen,  and  laid  him  in  a  sepulchre,  which  was  hewn  out  of  a 

47  rock,  and  rolled  a  stone  to  the  door  of  the  sepulchre.  And  Mary 
Magdalene  and  Mary  the  mother  of  Joses  beheld  where  he  was  laia. 

XVI.  J  And  when  the  Sabbath  was  over,  Mary  Magdalene,  and 
Mary  the  mother  of  James  and  Salome,  had  bought  spices,  that 

2  they  might  come  and  embalm  him.     And  very  early  in  the  morn- 
ing, the  first  day  of  the  week,  they  came  to  the  sepulchre,  at  the 

3  rising  of  .the  sun.    And  they  said  one  to  another.  Who  shall  roll  us 

4  away  the  stone  from  the  door  of  the  sepulchre  ?   (For  it  was  very 
great.)     And  looking  up,  they  saw  that  the  stone  was  rolled  away. 

5  And  entering  into  the  sepulchre,  they  saw  a  young  man  sitting  on 
the  right  side,  clothed  in  a  white  robe ;  and  they  were  afliighted. 

6  He  saith  to  them,  Be  not  affrighted :  ye  seek  Jesus  of  Nazareth, 
who  was  crucified.   He  is  risen :  he  is  not  here.   Behold  the  place 

7  where  they  laid  him.     But  go,  tell  his  disciples,  and  Peter,  He 
goeth  before  you  into  Galilee :  there  shall  ye  see  him,  as  he  said 

41.  Who  ierved  him — Provided  him  with  necessaries. 

42.  Because  it  was  the  day  before  the  Sabbath — And  the  bodies  might  not  hang 
on  the  Sabbath  day :  therefore  thoy  were  in  haste  to  have  them  taken  down. 

43.  Honourable — A  man  of  character  and  reputation :  A  eouneellor — A  member 
of  the  sanhedrim.  Who  waited  for  the  kingdom  of  Ood — ^Who  expected  to  see  it 
set  up  on  earth. 

46.  MerolUdastone — By  his  servants.   It  was  too  large  for  him  to  roll  himself. 

XVI.  3.  At  the  rising  of  the  sun — ^They  set  out  tohile  it  was  yet  dark^  and 
came  within  sight  of  the  sepulchre,  for  the  first  time,  just  as  it  grew  light  enough 
to  discern  that  the  stone  was  rolled  awav,  Matt,  zxviii,  1 ;  Luke  zxiv,  1 ;  John 
XX,  1.  But  by  the  time  Mary  had  called  Peter  and  John,  and  they  had  viewed 
the  tepulchre,  the  sun  was  rising. 

3.  Who  shall  roll  us  away  the  stone — This  seems  to  have  been  the  only  diffi. 
cnlty  they  apprehended.    So  they  knew  nothing  of  Pilate*s  having  sealed  the  < 
stone,  and  placed  a  guard  of  soldiers  there. 

7.  And  Peter — Though  he  so  oft  denied  his  Lord.  What  amazing  goodnest 
was  this! 

»  Matt,  zxirii,  50 ;  Luke  zxiii,  46 ;  John  six,  30.        f  MaU.  xxvu.  57 ;  Luke  xxUi,  50; 
Jotm  xiz,  38.        t  Matt,  xzriii,  1 ;  Luke  xxiv,  1 ;  John  xx,  1. 


136  ST.  MARK. 

8  to  you.     And  going  out  they  fled  from  the  sepulchre ;  for  they 
trembled  and  were  amazed :  and  they  said  nothing  to  any,  for  they 

9  were  afraid.     •  Now  when  Jesus  was  risen  early,  the  first  day  of 
the  week,  he  appeared  first  to  Mary  Magdalene,  out  of  whom  he 

10  had  cast  seven  devils,     f  She  went  and  told  them  that  had  been 

1 1  with  him,  as  they  mourned  and  wept.     But  they  hearing  that  he 

12  was  alive,  and  had  been  seen  of  her,  believed  not.  X  After  that  he 
appeared  in  another  form  unto  two  of  them,  as  they  were  walking, 

13  going  into  the  country.     And  they  went  and  told  it  to  the  rest, 

14  neither  believed  they  them.  ^  Afterward  he  appeared  to  the 
eleven  sitting  at  meat,  and  upbraided  them  with  their  unbelief  and 
hardness  of  heart,  because  they  believed  not  them  who  had  seen 
him  when  he  was  risen. 

15  And  he  said  to  them,  ||  Gro  ye  into  all  the  world,  and  preach  the 

16  Gospel  to  every  creature.    He  that  believeth  and  is  baptized,  shall 

17  be  saved ;  but  he  that  believeth  not  shall  be  condemned.  And  these 
signs  shall  follow  them  that  believe :  in  my  name  they  shall  cast  out 

18  devils :  they  shall  speak  with  new  tongues :  They  shall  take  up  ser- 
pents, and  if  they  drink  any  deadly  Uiing,  it  shall  in  nowise  hurt 
them :  they  shall  lay  hands  on  the  sick,  and  they  shall  recover. 

19  **  So  then  the  Lord  after  he  had  spoken  to  them,  was  received  up 

20  into  heaven,  and  sat  on  the  right  hand  of  God.  And  they  went 
forth,  and  preached  every  where,  the  Lord  working  with  them, 
and  confirming  the  word  with  signs  following. 

13.  Neither  believed  they  them — ^They  wore  moved  a  little  by  the  tostimony  of 
these,  added  to  that  of  St.  Feter,  Luke  xziv,  34 ;  bat  they  did  not  yet  fully  believe  it. 

15.  Oo  ye  into  all  the  worlds  and  preach  the  Oonel  to  every  creature — Our 
Lord  speaks  without  any  limitation  or  restriction.  If  therefore  every  creature 
in  every  age  hath  not  heard  it,  either  those  who  should  have  preached,  or  those 
who  should  have  heard  it,  or  both,  made  void  the  eoiuuel  of  God  herein. 

16.  And  is  baptized — In  token  thereof.  Every-  one  that  believed  was  bap. 
tised.  But  he  that  believeth  not — ^Whether  baptized  or  unbaptized,  shall  perish 
everlastinffly. 

17.  And  theee  signs  shall  fstlow  them  that  believe — ^An  eminent  author  sub- 
joins,  **  That  believe  with  tnat  very  faith  mentioned  in  the  preceding  verse." 
(Though  it  is  certain  that  a  man  may  work  miracles,  and  not  have  saving  faith, 
Matt,  vii,  22,  23.)  **  It  was  not  one  faith  bv  which  St.  Paul  was  saved,  another 
by  which  ho  wrought  miracles.  Even  at  this  day  in  every  believer  faith  has  a 
latent  miraculous  power;  (every  effect  of  prayer  being  really  miraculous;) 
although  in  many,  both  because  of  their  own  littleness  of  faith,  and  because  the 
world  IS  unworthy,  that  power  is  not  exerted.  Miracles,  in  the  beginning,  wore 
helps  to  faith ;  now  also  they  are  the  object  of  it.  At  Leonberg,  in  the  memory 
of  our  fathers,  a  cripple  that  could  hardly  move  with  crutches,  while  the  dean 
was  preaching  on  this  very  text,  was  in  a  moment  made  whole.**  Shall  follow — 
The  word  and  faith  must  go  before.  In  my  name — By  mv  authority  committed 
to  them.  Raising  the  dead  is  not  mentioned.  So  our  Lord  performed  even  more 
than  he  promised. 

18.  If  they  drink  any  deadly  thing — But  not  by  their  own  choice.  God  never 
calls  us  to  t^  any  such  experiments. 

19.  The  Lord — How  seasonable  is  he  called  by  this  title !  After  he  had  spoken 
to  them — For  forty  days. 

30.  They  preached  every  where — At  the  time  St.  Mark  wrote,  the  apostles  had 
already  gone  into  all  the  known  world,  Rom.  x,  18 ;  and  each  of  them  was  there 
known  where  he  preached :  the  name  of  Christ  only  was  known  throughout 
the  world. 

*  John  XX,  11.        t  Luke  niv,  9 ;  John  zx,  18.        %  Luke  xxiv,  13.        f  Luke  zxiv,  36 ; 
John  zz,  19.        n  Matt  zxviii,  19.        **  Luke  zzir,  50. 


NOTES 


OM  1HB 

GOSPEL    ACCORDING    TO    ST.  LUKE. 


1  Forasmuch  as  many  have  undertakan  to  compose  a  narrative  ot 

2  the  facts  which  have  been  fully  confirmed  among  us,  Even  as  they 
who  were  eye  witnesses  and  ministers  of  the  word  from  the  begin- 

3  ning,  delivered  them  to  us:  It  seemed  good  to  me  also,  having 
accurately  traced  aU  things  from  their  first  rise,  to  write  unto  thee 

4  in  order,  most  excellent  Theophilus,  That  thou  mayest  know  the 
certainty  of  those  things  wherein  thou  hast  been  instructed. 

Verses  1,  2.  This  short,  weighty,  artless,  candid  dedication,  belongs  to  the 
Acts,  as  well  as  the  Gospel  of  St.  Luke. 

Many  have  undertaken — Ho  does  not  mean  St.  Matthew  or  Mark ;  and  St.  John 
did  not  write  so  early.  For  these  were  eye  tcitnettet  themselves  and  mini9ter§ 
0f  the  word. 

3.  To  write  in  order — St.  Lake  describes  in  order  of  time ;  first.  The  Acts  of 
Christ;  his  conception,  birth,  childhood,  baptism,  miracles,  preaching,  passion, 
resurrection,  ascension :  then.  The  Acts  of  the  Ajpostles.  But  in  many  smaller 
circumstanoes  he  does  not  observe  the  order  or  time.  Most  excellent  Theo- 
philus— ^This  was  the  appellation  usually  given  to  Roman  governors.  Theophiluii 
(as  the  ancients  inform  us)  was  a  person  of  eminent  quality  at  Alexandria. 
In  Acts  i,  I,  St.  Luke  does  not  give  him  that  title.  He  was  then  probably 
a  private  man. 

After  the  preface  St.  Luke  gives  us  the  history  of  Christ,  from  his  coming 
into  the  world  to  his  ascension  into  hbaven. 

HSRSIN  WB  MAT  0B8BRV1, 

I.  The  beginning :  and  therein. 

1.  The  conception  of  John Chap,  i,  5-35 

2.  The  conception  of  Christ 36-56 

3.  The  birth  and  circumcision  of  John;  the  hymn  of  Zacharias;  the 

youth  of  John 57-80 

4.  ChriBt's  birth ii,  1-30 

Christ's  circumcision  and  name 31 

Presentation  in  the  temple 33-38 

Country  and  growth 39, 40 

II.  The  middle,  when  he  was  twelve  years  old  and  upward  .        .        41-53 

III.  The  course  of  the  history. 

A.  The  introduction,  wherein  are  described  John  the  Baptist ;  Christ's 

baptism,  and  temptation      .  ....        ill,  iv,  1-13 

B,  The  acceptable  year  in  Galilee, 

d.  Proposed  at  ^fazareth 14-30 

b.  Actually  exhibited, 
[.  At  Capernaum  and  near  it ;  here  we  may  observe, 
] .  Actions  not  censured,  while  Jesus 

1.  Teaches  with  authority 31,  33 

3.  Casts  out  a  devil 33-37 

3.  Heals  many  sick       ......••        38-41 

4.  Teaches  every  where 43-44 


138 


NOTES  ON  ST.  LUKE. 


5.  CallB  Peter ;  then  JamM  and  John  .        .  Chan,  r,  I-ll 

6.  Cleanaes  the  leper 15^16 

2.  Actions  censored,  more  and  more  Mrerally ,  here  occor, 

1.  The  healing  the  paralytic 17-26 

2.  The  calling  of  Levi ;  eating  with  puhUcans  and  sinners    •  27-32 

3.  The  question  concerning  fasting 33-39 

4.  The  plucking  the  ears  of  com fi,  1-5 

5.  The  withered  hand  restored ;  snares  laid           •        .        .  6-11 

3.  Actions  having  varions  effects  on  varions  persons, 

1.  Upon  the  apostles 12-16 

2.  Upon  other  hearers 17-40 

3.  Upon  the  centorion            .«•..••  Tii,  1-10 

4.  Upon  the  disciples  of  John, 

The  occasion :  the  yoong  man  raised        •       •        •        •  11-17 

The  message  and  answer 18-23 

The  reproof  of  them  that  believed  not  John      .        .        •  24-35 

5.  Upon  Simon  and  the  penitent  sinner         .        •        •        .  36-50 

6.  Upon  the  woman  who  ministered  to  him            •        •        .  viii,  1-3 

7.  Upon  the  people  .....••.  4-18 
Upon  his  mother  and  brethren 19-21 

II.  On  the  sea,  and     . 22-26 

Beyond  it            27-39 

III.  On  this  side  again. 

1.  Jainis  and  the  flux  of  Uood 40-55 

2.  The  apostles  sent      ..••••«.  iz,  1-6 

3.  Herod's  donbting 7-9 

4.  The  relation  of  the  apostles 10 

5.  The  earnestness  of  the  people;  our  Lord's  benignity;  fivethon. 

sand  fed 11-17 

C.  The  preparation  for  his  passion, 
«.  A  recapitulation  of  the  doctrine  concerning  his  person :  his  pas. 

sion  foretold 18-27 

h.  His  transfiguration ;  the  lunatic  healed ;  his  passion  again  foretold ; 

humility  enjoined       ....*...  28-50 
e.  His  last  journey  to  Jerusalem,  which  we  may  divide  into  eighteen 

intervals, 

1.  The  inhospitable  Samaritans  borne  with            .        •        •  51-57 

2.  In  the  way,  improper  followers  repelled, 

Proper  ones  pressed  forward             58-62 

3.  Afterward  the  seventy  sent ;  and  received  again  .  x,  1-24 
And  the  scribe  taught  to  lovo  his  neighbour,  by  the  example 

of  the  good  Samaritan 25-37 

4.  In  Bethany,  Mary  preferred  before  Martha       .        .  38-42 

5.  In  a  certain  place  the  disciples  tauffht  to  pray  •  .  xi,  1-13 
A  devil  cast  out,  and  the  action  defended  .  •  •  14-26 
The  acclamation  of  the  woman  corrected  ...  27, 28 
Those  who  desire  a  sign  reproved 29-36 

6.  In  a  certain  house,  the  scribes  and  Pharisees  censured       .  37-5*f 

7.  Our  Lord's  discourse  to  his  disciples          ....  xii,  1-12 

To  one  that  interrupts  him       •        .  13-21 

To  his  disciples  again       .        •        .  22-40 

To  Peter 41-53 

To  the  people           .        •        •        .  54-59 

8.  The  necessitv  of  repentance  shown xiii,  1-9 

A  woman  healed  on  the  Sabbath        .        •        •        .        .  10-21 

9.  The  fewness  of  them  that  are  saved  .....  22-30 

10.  Herod  termed  a  fox ;  Jerusalem  reproved  ....  31-35 

11.  In  the  Pharisee's  house,  he  cures  the  dropsy  on  the  Sabbath ; 

and .  xiv,  1-6 

Teaches  humility 7-11 

Hospitality 12-14 

The  nature  of  the  great  supper 15-24 

Tbenecefsity  of  self  denial 25-35 


NOTES  ON  ST.  LUKE.  139 

13.  Joy  oyer  repenting  sinnera  defended,  and    .        .         Chap,  xr,  1-10 

Illustrated  by  the  story  of  the  prodigal  son      ....  11-33 

The  unjost  steward,  wise  in  his  generation     ....  xvi,  1-13 

The  Pharisees  reproved  ;  and  warned  by  the  stoiy  of  the        .  14-18 

rich  man  and  Lazarus 19-31 

Cautions  against  scandals xvii,  1-4 

The  faith  of  the  apostles  increased 5-10 

13.  In  the  confines  of  Samaria  and  Galilee  he  heals  ten  lepers  .  11-19 

14.  Answers  the  question  concerning  the  time  when  the  kingdom 

of  God  should  come 20-37 

Commends  constant  prayer xviii,  1-8 

Recommends  humility   by  the  story   of   the    Pharisee  and 

publican 9-14 

15.  Blesses  little  children 15-17 

Answers  the  rich  young  man          ......  18-37 

And  Peter,  asking  what  he  should  have           ....  38-30 

16.  Foretells  his  passion  a  third  time 31-34 

17.  Near  Jericho,  cures  a  blind  man 35-43 

18.  In  Jericho,  brings  salvation  to  Zaccheus      ....  xix,  1-10 
Answers  touching  the  sudden  appearance  of  his  kingdom  11-88 

X>.  Transactions  at  Jerusalem, 

s.  The  four  first  days  of  the  great  weok, 

1.  His  royal  entry 39-44 

3.  The  abuse  of  ton  temple  corrected 45, 46 

Its  use  restored,  and          .        .        .        •        •        •        .  47, 48 

Vindicated xx,  1-8 

3.  His  discourses  in  the  temple, 

1.  The  parable  of  the  husbandmen        .....  9-19 

2.  The  answer  concerning  paying  tribute    ....  20-36 

And  the  resurrection 37-40 

3.  The  question  concerning  the  Son  of  David      •        .        .  41-44 

4.  The  disciples  admonished 45-47 

5.  The  poor  widow's  ofi*ering  commended    .        ,        .        .  xxi,  1-4 

4.  His  prediction  of  the  end  of  the  temple,  the  city,  and  the  world      5-38 

5.  Judas's  agreement  with  the  chief  pnests      ....  xxii,  1-6 
h.  Thursday, 

Is  Peter  and  John  prepare  the  passover    .....  7-13 

3.  The  Lord's  Supper :  discourse  after  it          ....  14-33 

3.  The  dispute,  which  of  them  was  greatest      ....  34-30 

4.  Peter,  and  the  other  apostles  warned 31-38 

5.  On  the  mount  of  Olives, 

1.  Jesus  prays ;  is  in  an  agony;  strengthened  by  an  angel; 

wakes  his  disciples 39-46 

3.  Is  betrayed ;  unseasonably  defended          ....  47-53 

3.  Carried  to  the  high  priest's  house 54 

Denied  by  Peter 55-63 

Mocked 63-65 

c.  Friday, 

1.  His  passion  and  death :  transactioop, 

1.  In  the  council ,        •        •        .  66-71 

3.  With  Pilate xxUi,  1-5 

3.  With  Herod .  6-13 

4.  With  Pilate  again 13-35 

5.  In  the  way 36-33 

6.  At  Golgotha,  where,  \ 

The  crucifixion  itself,  and  Jesos's  prayer  •        •        •        •  33,  34 

His  garments  parted •        •  34 

Scoffs  :  the  inscription  on  the  cro« 35-39 

The  penitent  thief 40-43 

The  prodigies,  and  the  death  of  Jesufl        •        •        .        •  44-46 

The  beholders  of  it 47-49 

2.  His  burial 50^3 

d.  Friday  eyening  and  Saturday  ..,.•,.  64-5$ 


140  ST.  LUKE. 

e.  His  reBnrrection  made  known, 

1.  To  the  women Chap,  xziv,  1-12 

3.  To  the  two  going  into  the  country,  and  to  PMer         •        .        13-35 
3.  To  the  other  apoetles 36-45 

/.  The  instnictionB  given  hii  apostles :  bis  ascension  .        .        •  «     46-53 

5  There  was  in  the  days  of  Herod,  the  king  of  Judea,  a  certain 
priest  named  Zacharias,  of  the  course  of  Abia  :  and  his  wife  was 

6  of  the  daughters  of  Aaron,  and  her  name  was  Elisabeth.     And 
they  were  both  righteous  before  God,  walking  in  all  the  command- 

7  ments  and  ordinances  of  the  Lord  1)lameless.     And  they  had  no 
child,  because  Elisabeth  was  barren^  and  they  were  both  advanced 

8  in  years.     And  while  he  executed  the  priest's  office  before  God, 

9  in  the  order  of  his  course.  According  to  the  custom  of  the  priest's 
office,  his  lot  was  to  bum  the  incense,  going  into  the  temple  of 

10  the  Lord.     And  the  whole  multitude  of  the  people  were  praying 

11  without,  at  the  time  of  the  incense,  And  there  appeared  to  him  an 
angel  of  the  Lord,  standing  on  the  right  side  of  the  altar  of  incense. 

12  And  Zacharias  seeing  him  was  troubled,  and  fear  fell  upon  him. 

13  But  the  angel  said  to  him,  Fear  not,  Zacharias ;  for  thy  prayer  is 
heard,  and  thy  wife  Elisabeth  shall  bear  thee  a  son,  and  thou  shah 

14  call  his  name  John.     And  thou  shalt  have  joy  and  exultation,  and 

15  many  shall  rejoice  at  his  birth.     For  he  shall  be  great  before  the 
Lord,  and  shall  drink  neither  wine  nor  strong  drink  ;  and  he  shall 

5.  The  course  of  il6ta-^The  priests  were  divided  into  twenty.four  courses,  of 
which  that  of  Abia  was  the  eighth,  1  Chron.  xziv,  10.  Each  course  ministered 
in  its  turn,  for  seven  days,  from  Sabbath  to  Sabbath.  And  each  priest  of  the 
course  or  set  in  waiting,  had  his  part  in  the  temple  service  assigned  him  by  lot. 

6.  Walking  in  all  the  moral  commandmentSt  and  ceremonial  ordinancett  hlame- 
lets — How  admirable  a  character  !  May  our  behaviour  be  thus  unblamable,  and 
our  obedience  thus  sincere  and  universal ! 

10.  The  people  were  praying  without,  at  the  time  of  the  incense — So  the  pious^ 
Jews  constantly  did.  And  this  was  the  foundation  of  that  elegant  figure,  by 
which  prayer  is  in  Scripture  so  oflon  compared  to  incense.  Perhaps  one  reason 
of  ordaining  incense  might  bo,  to  intimate  the  acceptableness  of  the  prayer  that 
accompanied  it ;  as  weU  as  to  remind  the  worshippers  of  that  sacrifice  of  a 
eweet-smolling  savour,  which  was  once  to  be  offered  to  God  for  them,  and  of 
that  incense,  which  is  continually  offered  with  the  prayers  of  the  saints,  upon  the 
golden  altar  that  is  before  the  throne,  Rev.  viii,  3,  4. 

12.  Zacharias  was  troubled — Although  he  was  accustomed  to  converse  with 
God,  yet  wo  see  he  was  thrown  into  a  great  consternation,  at  the  appearance  of 
his  angelical  messenger,  nature  not  being  able  to  sustain  the  sight.  Is  it  not 
then  an  instance  of  the  goodness  as  well  as  of  tlie  wisdom  of  God,  that  the  ser- 
vices, which  these  heavenly  spirits  render  us,  are  generally  invisible  7 

13.  Thy  prayer  is  heard — Let  us  observe  with  pleasure,  that  the  prayers  of 
pious  worshippers  come  up  with  acceptance  before  God  ;  to  whom  no  costly  per. 
nune  is  so  sweet,  as  the  fragrancy  of  an  upright  heart.  An  answer  of  peace  wai» 
here  returned,  when  the  cose  seemed  to  be  most  helpless.  Let  us  wait  patiently 
ibr  the  Lord,  and  leave  to  Ids  own  wisdom  the  time  and  manner  wherein  he  will 
appear  for  us.  Thou  shalt  call  his  name  John — John  signifies  the  grace  or  favour 
of  Jehovah.  A  name  well  suiting  the  person,  who  was  aflerwara  so  highly  in 
favour  witli  God,  and  endued  with  abundance  of  grace  ;  and  who  opened  a  way 
to  the  most  glorious  dispensation  of  ence  in  the  Messiah's  kingdom.  And  so 
Zacharias's  former  prayers  for  a  child,  and  the  prayer  which  he,  as  the  reprc- 
Mutative  of  the  people,  was  probably  offering  at  this  very  time,  for  the  appearing 
of  the  Messiah,  were  remarkably  answered  in  the  birth  of  his  forerunner. 

15.  He  shall  be  great  before  the  Lord^^od  the  Father  :  of  the  Holy  Ghost  and 
Chs  Son  of  God  mention  is  made  immediately  after.    And  $hatt  drink  neither  wine 


CHAPTER  I.  141 

be  filled  with  the  Holy  Ghost,  even  from  his  mother's  womb. 

16  And  many  of  the  children  of  Israel  shall  he  turn  to  the  Lord  their 

17  God.     And  he  shall  go  before  him  in  the   spirit  and  power  ol 
Elijah,  to  turn  the  hearts  of  the  fathers  to  the  children,  and  the 
disobedient  to  the  wisdom  of  the  just ;  to  make  ready  a  people 

18  prepared  for  the  Lord.  And  Zacharias  said  to  the  angel, 
Whereby  shall  I  know  this  ?    For  I  am  an  old  man,  and  my  wife 

19  advanced. in  years.  And  the  angel  answering,  said  to  him,  I  am 
Gabriel,  that  stand  in  the  presence  of  God,  and  am  sent  to  speak 

20  to  thee,  and  to  show  thee  these  glad  tidings.  And  behold,  thou 
shalt  bo  dumb,  and  not  able  to  speak,  till  the  day  that  these  things 
are  done,  because  thou  beliovedst  not  my  words,  which  shall  be 

21  fulfilled  in  their  season.     And  the  people  were  waiting  for  Zacha- 

22  rias,  and  marvelled  that  ho  tarried  so  long  in  the  temple.  And 
coming  out,  he  could  not  speak  to  them  ;  and  they  perceived  that 
he  had  seen  a  vision  in  the  temple ;  for  he  beckoned  to  them,  and 

23  remained   speechless.      And  when   the  days  of  his  ministration 

24  were  accomplished,  he  went  to  his  own  house.  And  after  these 
days,  his  wife  Elisabeth  conceived,  and  hid  herself  five  months, 

25  saying.  Thus  hath  the  Lord  done  to  me,  in  the  days  wherein  he 
looked  upon  me,  to  take  away  my  reproach  among  men. 

26  And  in  the  sixth  month,  the  Aiigel  Gabriel  was  sent  from  God, 

27  to  a  city  of  G^ilee,  named  Nazareth.  To  a  virgin  of  the  house  of 
David,  espoused  to  a  man  whose  name  was  Joseph,  and  the  vir- 

tior  strong  drink — Shall  bo  exoinplary  for  abstemiousness  and  self  denial ;  and  so 
much  the  more  filled  with  the  Holy  Ghost. 

16.  And  many  of  the  children  of  Israel  shall  he  ttam — None  therefore  need  be 
:ishamed  of  **  preaching  like  John  the  Baptist.**  To  the  Lord  their  Ood^To 
Christ. 

17.  He  shall  go  before  Atm,  Christ,  in  the  power  and  spirit  of  Elijah — ^With  the 
same  integrity,  courage,  austerity,  and  fervour,  and  the  same  power  attending 
his  word  :  to  turn  the  hearts  of  the  fathers  to  the  children — ^To  reconcile  those 
that  are  at  variance,  to  put  an  end  to  the  most  bitter  quarrels,  such  as  are  very 
frequently  those  between  the  nearest  relations :  and  the  hearts  of  the  disobedient 
to  the  tDisdom  of  the  just — And  the  most  obstinate  sinners  to  true  wisdom,  which 
is  only  found  among  them  that  are  righteous  before  God. 

18.  Zacharias  said.  Whereby  shall  I  hunt)  this  ? — In  how  different  a  spirit  did 
the  blessed  virgin  say,  How  shall  this  be?  Zacharias  disbelieved  the  fact:  Mary 
had  no  doubt  of  the  thing  ;  but  only  inquired  concerning  the  manner  of  it. 

19.  I  am  Gabrielt  that  stand  in  the  presence  of  Ood — Seven  angels  thus  stand 
before  God,  Rev.  viii,  2 ;  who  seem  the  highest  of  all.  There  seems  to  be  a 
romarkable  gradation  in  the  words,  enhancing  the  guilt  of  Zacharias*s  unbelief. 
\b  if  ho  had  said,  I  am  Gabriel,  a  holy  angel  of  God :  yea,  one  of  the  highest 
order.  Not  only  so,  but  am  now  peculiarly  sent  from  God ;  and  that  with  a  mes. 
S.I  go  to  thee  in  particular.  Nay,  and  to  show  thee  glad  tidings,  such  as  ought  to 
be  received  with  the  greatestioy  and  readiness. 

20.  Thou  shalt  be  dumb — ^The  Greek  word  signifies  deaf,  as  well  as  dumb :  and 
it  seems  plain,  that  he  was  as  unable  to  hear,  as  he  was  to  speak ;  for  his  friends 
u'ore  obliged  to  make  signs  to  him,  that  he  might  understand  them,  ver.  62. 

21.  The  people  were  waiting — For  him  to  come  and  dismiss  them  (as  usnal) 
with  the  blessing. 

24.  Hid  herself — She  retired  from  company,  that  she  might  have  the  more 
leisure  to  rejoico  and  bless  God  for  his  wonderful  mercy. 

25.  He  looked  upon  me  to  take  away  my  reproaek-SsTTennem  was  a  gna| 
reproach  among  the  Jews.     Because  froitfiiiness  was  promised  to  the  righteou*. 

26.  In  the  sixth  montk—Ait&r  Elisabeth  had  eonoeived. 

27.  JSgym—d— It  was  eofumiiry  smong  the  Jaws,  for  pononi  thai  marritd, 


142  ST.  LUKE. 

28  gin^s  name  toas  Mary.  And  the  angel  coming  in  to  her,  said. 
Hail,  thou  highly  favoured ;  the  Lord  is  with  thee :  blessed  art 

29  thou  among  women.  But  she  seeing  him,  was  troubled  at  his 
saying,  and  reasoned,  what  manner  of  salutation  this  should  be. 

30  And  the  angel  said  to  her.  Fear  not,  Mary :    for  thou  hast  found 

31  favour  with  God.     And  behold,  thou  shalt  conceive  in  thy  womb, 

32  and  bring  forth  a  son,  and  shalt  call  his  name  Jesus.  lie  shall  be 
great,  and  shall  be  called  the  Son  of  the  Highest ;  and  the  Lord 

33  God  shall  give  him  the  throne  of  his  father  David.  And  he  shall 
reign  over  the  house  of  Jacob  for  ever,  and  of  his  kingdom  there 

34  shall  be  no  end.     Then  said  Mary  to  the  angel.  How  shall  this  be, 

35  seeing  I  know  not  a  man  ?  And  the  angel  answering  said  to  her, 
The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the  High- 
est shall  overshadow  thee ;  therefore  also  that  holy  thing  which 

36  shall  be  bom,  shall  be  called  the  Son  of  God.  And  behold,  thy 
cousin  Elisabeth,  she  hath  also  conceived  a  son  in  her  old  age  : 

37  and  this  is  the  sixth  month  with  her  who  was  called  barren.     For 

38  with  God  nothing  shall  be  impossible.  And  Mary  said.  Behold 
the  handmaid  of  the  Lord :  bo  it  unto  me  according  to  thy  word. 
And  the  angel  departed  from  her. 

39  And  Mary  arose  in  those  days,  and  went  with  haste  into  the  hill 

40  country,  into  a  city  of  Judah,  And  entered  into  the  house  of  Za- 

41  charias,  and  saluted  Elisabeth.     And  when  Elisabeth  heard  the 


to  contract  before  witnesses  some  time  before.  And  as  Christ  was  to  be  born  of 
a  pure  virgin,  so  the  wisdom  of  God  ordered  it  to  bo  of  one  espoused,  that  to  pre- 
vent  reproach  he  might  have  a  reputed  father,  according  to  the  flesh. 

28.  Hail,  thou  highly  favoured  ;  the  Lord  is  with  thee  ;  blessed  art  thou  among 
toomen — Hail  is  the  salutation  used  by  our  Lord  to  the  women  afler  his  resnrrec 
tion :  thou  art  highly  favoured,  or  hast  found  favour  ufith  God,  ver.  30,  is  no 
more  than  was  said  of  Noah,  Moses,  and  David.  The  Lord  is  with  thee,  was 
■aid  to  Gideon,  Judg.  vi,  12  ;  and  blessed  shall  she  be  above  viomen,  of  Jael,  Judg. 
▼,  24.  This  salutation  gives  no  room  for  any  pretence  of  pnyinj^  adoration  to 
the  virffin  ;  as  having  no  appearance  of  a  prayer,  or  of  worsliip  offered  to  her. 

32.  He  shall  be  ctuled  the  Son  of  the  Highest — In  this  respect  also :  and  that  in 
a  more  eminent  sense  than  anv,  either  man  or  angel,  can  be  called  so.  The 
Lord  shall  give  him  the  throne  of  his  father  David — ^That  is,  the  spiritual  kingdom, 
of  which  David's  was  a  type. 

33.  He  shall  reign  over  the  house  of  Jacob — In  which  all  true  believers  are 
included. 

35.  The  Holy  Ohost  shall  come  upon  thee,  and  the  power  of  the  Highest  shall 
overshadow  thee — The  power  of  God  was  put  forth  by  the  Holy  Ghost,  sm  the  im 
mediate  Divine  agent  in  this  work  :  and  so  he  exerted  the  power  of  the  Highest  as 
his  own  power,  who  together  with  the  Father  and  the  Son  is  the  most  high  God. 
Therefore  also— 'Soi  only  as  he  is  God  from  eternity,  but  on  this  account  likewise 
he  tikaU  be  called  the  Son  of  Ood, 

36.  And  be?wld,  thy  cousin  Elisabeth — ^Though  Elisabeth  was  of  the  house  of 
Aaron,  and  Mary  of  the  house  of  David,  by  the  father's  side,  they  might  be  re. 
lated  fay  their  mothers.  For  the  law  only  forbad  heiresses  marrying  into  another 
tribe.  And  so  other  persons  continually  intermarried ;  particularly  the  familioH 
of  David  and  of  Levi. 

38.  And  Mary  said,  Behold  the  handmaid  of  the  Lord — It  is  not  improbable, 
that  this  time  of  the  virgin's  humble  faith,  consent,  and  expectation,  might  be 
the  very  time  of  her  conceiving. 

39.  A  city  of  Judah — ^Probably  Hebron,  which  was  situated  in  the  hill  country 
of  Judea,  and  belonged  to  the  house  of  Aaron. 

41.  When  Elisabeth  heard  the  salutation  of  Afory— The  discourM  with  which 
•hfl  nlated  her,  giving  an  account  of  what  the  angel  had  said,  the  joy  of  her 


.** 


CHAPTER  1.  143 

salutation  of  Mary,  the  babe  leaped  in  her  womb  :  and  Elisabeth 

42  was  filled  with  the  Holy  Ghost,  And  cried  with  a  loud  voice  and 
said,  Blessed  art  thou  among  women,  and  blessed  is  the  fruit  of 

43  thy  womb.     And  whence  is  this  to  me,  that  the  mother  of  my 

44  Lford  should  come  to  me  ?    For  lo !  when  the  voice  of  thy  saluta- 
tion sounded  in  my  ears,  the  babe  leaped  in  my  womb  for  joy. 

45  And  happy  is  she  that  believed  ;  for  there  shall  be  a  performance 

46  of  those  things  which  were  told  her  from  the  Lord.     And  Mary 

47  said.  My  soul  doth  magnify  the  Lord,  and  my  spirit  hath  rejoiced 

48  in  God  my  Saviour.     For  he  hath  regarded  the  low  estate  of  his 
handmaid :  for  behold,  from  henceforth  all  generations  shall  call 

49  me  blessed.     For  he  that  is  mighty  hath  done  to  me  great  things, 
^  and  holy  is  his  name.     And  his  mercy  is  on  them  that  fear  him, 

51  from  generation  to  generation.     He  hath  wrought  strength  with 
his  arm ;  he  hath  scattered  the  proud  in  the  imagination  of  their 

52  hearts.     He  hath  put  down  the  mighty  from  their  thrones,  and 

53  exalted  them  of  low  degree.     He  hath  filled  the  hungry  with  good 

54  things,  but  sent  the  rich  empty  away.     He  hath  helped  his  servant 

55  Israel,  in  remembrance  of  his  mercy.  As  he  spoke  to  our  fathers, 

56  to  Abraham  and  to  his  seed  for  ever.     And  Mary  abode  with  her 
about  three  months,  and  returned  to  her  own  house. 

57  Now  Elisabeth's  full  time  came,  that  she  should  be  delivered, 

58  and  she  brought  forth  a  son.     And  her  neighbours  and  relations 
heard  that  the  Lord  had  showed  great  mercy  upon  her,  and  they 

59  rejoiced  with  her.     And  on  the  eighth  day  they  came  to  circum- 
cise the  child,  and  they  called  him  Zacharias,  after  the  name  of 

60  his  father.     But  his  mother  answering,  said,  Nay,  but  he  shall  be 

61  called  John.     And  they  said  to  her,  There  is  none  of  thy  kindred 

62  that  is  called  by  that  name.     And  they  made  signs  to  his  father, 

63  what  he  would  have  him  called.     And  asking  for  a  writing  tablet, 

■     ■     I      ■  ■■  ■  ■  ■    ■  ■        —— -■  ■  ■■■■■■■■■  ■  ■         ^^^M^— ^^ 

soul  BO  affected  her  body,  that  the  very  child  in  her  womb  was  moved  in  an  un. 
common  manner,  as  if  it  leaped  for  joy. 

45.  Happy  is  the  that  believed — Probably  she  had  in  her  mind  the  unbelief  of 
Zacharias. 

46.  And  Mary  aaid — Under  a  prophetic  impulse,  several  things,  which  peilispi 
she  herself  did  not  then  fully  understand. 

47.  My  spirit  hath  rejoiced  in  God  my  Saviour — She  seems  to  turn  her  thoa|^ts 
here  to  Chnst  himself,  who  was  to  be  born  of  her,  as  the  angel  had  told  her,  he 
should  be  the  Son  of  the  Highest,  whose  name  should  be  Jesus,  the  Saviour. 
And  she  rejoiced  in  hope  of  salvation  through  faith  in  him,  which  is  a  blessing 
common  to  all  true  believers,  more  than  in  being  his  mother  after  the  flesh, 
which  was  an  honour  peculiar  to  her.  And  certainly  she  had  the  same  reason 
to  rejoice  in  God  her  Saviour  that  we  have :  because  he  had  regarded  the  law 
estate  of  his  handmaid,  in  like  manner  as  he  regarded  our  low  estate ;  and  vouch, 
■afed  to  come  and  save  her  and  us,  wlien  we  wore  reduced  to  the  lowest  estate 
of  sin  and  misery. 

51.  He  hath  wrought  strength  with  hie  arm — That  is,  he  hath  shown  the  ex. 
ceedine  greatness  of  his  power.  She  speaks  prophetically  of  those  things  as  al- 
ready  done,  which  God  was  about  to  do  by  the  Messiah.  He  hath  ecattered  ths 
proud — Visible  and  invisible. 

52.  He  hath  put  down  the  mighty — Both  angels  and  men. 

54.  He  hath  helped  his  §ervant  Israel — By  sending  the  Messiah. 

55.  To  his  Meedr—HiB  spiritual  seed :  all  true  believers. 

56.  Afary  returned  to  her  own  house — ^And  thence  soon  after  to  BethlehsiB* 
60.  His  mother  said — Doubtless  by  revelatioD,  or  a  partioolar  impalie  from  God. 


144  ST.  LUKE. 

he  wrote  saying,  His  name  is  John.     And  they  marvelled  all. 

64  And  immediately  his  mouth  was  opened,  and  his  tongue  loosed,  and 

65  he  spake,  blessing  God.  And  fear  came  on  all  that  dwelt  round 
about  them,  and  all  these  things  were  noised  abroad,  in  all  the 

66  hill  country  of  Judea.  And  all  that  heard  them,  laid  them  up  in  their 
hearts,  saying.  What  manner  of  child  shall  this  be  1    And  the  hand 

67  of  the  Lord  was  with  him;     And  his  father  Zacharias  was  filled 

68  with  the  Holy  Ghost,  and  prophesied,  saying.  Blessed  be  the  Lord 

69  God  of  Israel ;  for  he  hath  visited  and  redeemed  his  people,  And 
hath  raised  up  a  horn  of  salvation  for  us,  in  the  house  of  his  ser- 

70  vant  David :  As  he  spake  by  the  mouth  of  his  holy  prophets,  who 

71  have  been  since  the  world  began :  That  we  should  be  saved  from 
73  our  enemies,  and  from  the  hand  of  all  that  hate  us  ;  To  perform 

the  mercy  promised  to  our  fathers,  and  to  remember  his  holy  cove- 

73  nant.  The  oath  which  he  sware  to  our  father  Abraham,  That  he 

74  would  grant  us,  being  delivered  out  of  the  hand  of  his  enemies,  to 

75  serve  him  without  fear.  In  holiness  and  righteousness  before  him, 

76  all  the  days  of  our  life.  And  thou,  child,  shalt  be  a  prophet  of  the 
Highest :  for  thou  shalt  go  before  the  face  of  the  Lord,  to  prepare 

77  his  ways,  To  give  knowledge  of  salvation  to  his  people,  by  the 

78  remission  of  their  sins.  Through  the  tender  mercy  of  our  God, 

79  whereby  the  day  spring  from  on  high  hath  visited  us.  To  shine  on 
them  that  sit  in  darkness  and  in  the  shadow  of  death,  to  direct  our 

80  feet  into  the  way  of  peace.  And  the  child  grew,  and  waxed  strong 
in  spirit,  and  was  in  the  deserts,  till  the  day  of  his  being  shown  to 
Israel. 

H.       And  in  those  days  there  went  out  a  decree  from  Augustus  Ce- 

2  sar,  that  all  the  world  should  be  enrolled.     (Now  this  ^rst  enrol- 

3  ment  was  made  when  Cyrenius  was  governor  of  Syria.)     And  all 

4  went  to  be  enrolled,  every  one  to  his  own  city.  And  .Joseph  also 
went  up  from  Galilee,  out  of  the  city  of  Nazareth  into  Judea,  to  the 
city  of  David,  which  is  called  Bethlehem,  (because  he  was  of  the 


66.  The  hand  of  the  Lard — ^The  peculiar  power  and  blessing  of  God. 

67.  And  Zaehariae  propJteeied— Of  things  immediately  to  follow.  But  it  ii 
obMnrable,  he  apoaka  of  Chriiit  chiefly ;  of  John  only,  as  it  were,  incidentally. 

69.  A  horn — Signifies  honour,  plenty,  and  strength.  A  horn  of  ealration — 
rhat  is,  a  glorious  and  miprhty  Sayiour. 

70.  Hie  prophete,  who  have  been  einee  the  world  began — For  there  were  pro. 
phets  from  the  very  beginning. 

74.  To  eerve  him  without  fear — Without  any  slavish  (bar.  Here  is  the  sub. 
stance  of  the  great  promise.  That  we  shall  be  always  holy,  always  happy :  that 
being  deliver^  from  Satan  and  sin,  from  every  uneasy  and  unholy  temper,  we 
shall  joyfully  lovo  and  serve  God,  in  every  thought,  word,  and  work. 

76.  And  thou,  child — ^lie  now  speaks  to  John ;  yet  not  as  a  parent,  but  as  a 
prophet. 

77.  To  fpve  knowledge  of  ealvation  by  the  remieeion  of  eine — ^The  knowledge  of 
the  remission  of  our  sins  being  the  grand  instrument  of  present  and  eternal  sal. 
yation,  Heb.  viii,  11,  12.  But  the  immediate  sense  of  the  words  seems  to  be,  to 
preach  to  them  the  Gospel  doctrine  of  salvation  by  the  remission  of  their  sins. 

78.  The  day  epring — Or  the  rising  sun ;  that  is,  Christ. 

II.  1.  That  all  the  world  ehould  be  enrolled— ThaX  all  the  inhabitants,  male 
and  female,  of  every  town  in  the  Roman  empire,  with  their  families  and  estates, 
should  be  registered. 

3.  When  Cyrenima  woe  govermr  of  Syri^ — ^When  l^blius  Snlpicius  Quirinus 
gofiraad  Um  proviuM  of  Syria,  in  whieh  Judea  wm  thm  inchidid. 


CHAPTER  II.  145 

5  family  and  household  of  David,)  To  be  enrolled  with  Mary,  his 

6  espoused  wife,  being  with  child.     And  while  they  were  there,  the 

7  days  were  fulfilled,  that  she  should  be  delivered.  *And  she 
brought  forth  her  son,  the  first  bom,  and  swathed  him,  and  laid 
him  in  a  manger,  because  there  was  no  room  for  them  in  the  inn. 

8  And  there  were  in  the  same  country,  shepherds  lying  out  in  the 

9  field,  and  keeping  watch  over  their  flock  by  night.  And  lo,  an  an- 
gel of  the  Lord  came  upon  them,  and  the  glory  of  the  Lord  shone 

10  round  about  them :  and  they  were  sore  afraid.  And  the  angel 
said  to  them.  Fear  not;  for  behold  I  bring  you  glad  tidings  of 

11  great  joy,  which  shall  be  to  all  people.     For  to  you  is  bom  this 

12  day  in  the  city  of  David,  a  Saviour,  who  is  Christ  the  Lord.  And 
this  shall  be  a  sign  to  you ;  ye  shall  find  the  babe,  wrapped  in  swad- 

13  dling  clothes,  lying  in  a  manger.  And  suddenly  there  was  with 
the  angel  a  multitude  of  the  heavenly  host,  praising  Grod  and  say« 

1-1  ing.  Glory  to  God  in  the  highest;  and  on  earth  peace ;  good  will 
toward  men. 

15  And  when  the  angels  were  gone  away  from  them  into  heaven, 
the  shepherds  said  one  to  another.  Let  us  go  to  Bethlehem,  and  see 
this  thing  which  is  done,  which  the  Lord  hath  made  known  to  us. 

16  And  they  came  with  haste,  and  found  Mary  and  Joseph,  and  the 

17  babe  lying  in  the  manger.  And  having  seen  it,  they  made  known 
abroad  the   saying  which  was  told  them  concerning  the  child. 

18  And  all  that  heard  wondered  at  the  things  which  were  told  them 

19  by  the  shepherds.     But  Mary  kept  all  th^sc  things,  comparing  them 

20  together  in  her  heart.  And  the  shepherds  returned,  glorifying  and 
praising  God  for  all  the  things  that  they  had  heard  and  seen,  as  it 
was  told  them. 

21  And  when  eight  days  were  fulfilled,  to  circumcise  the  child,  his 
name  was  called  Jesus,  which  was  named  of  the  angel,  before  he 
was  conceived  in  the  womb. 

22  And  when  the  days  of  purification  were  fulfilled  according  to  the 

6.  And  while  they  were  there,  the  days  were  fulfilled  that  the  should  he  deliver^ 
ed — Mary  seoms  not  to  have  known  that  tho  child  must  have  been  born  in  Beth. 
lehom,  agreeably  to  tho  prophecy.     But  the  providence  of  God  took  care  for  it. 

7.  She  Laid  him  in  the  manger — Perhaps  it  might  rather  be  translated  in  the 
stall.  They  were  lodged  in  the  ox  stall,  fitted  up  on  occasion  of  the  g^at  con. 
course,  for  poor  guests.  There  was  no  room  for  them  in  the  inn — Now  also,  there 
is  seldom  room  for  Christ  in  an  inn. 

11.  To  you — Shepherds  ;  Israel ;  mankind. 

14.  Glory  be  to  God  in  the  highest ;  on  earth  peace ;  good  will  toward  men — 
The  shouts  of  the  multitude  are  generally  broken  into  short  sentences.  This  re. 
joicing  acclamation  strongly  represents  the  piety  and  benevolence  of  these  hea. 
venly  spirits  :  as  if  they  had  said.  Glory  he  to  God  in  the  highest  heavens :  let  all 
the  angelic  legions  resound  his  praises.  For  with  the  Redeemer's  birth,  peace, 
and  all  kind  of  happiness,  come  down  to  dwell  on  earth :  yea,  the  overflowinge 
of  Divine  good  will  and  favour  are  now  exercised  toward  men. 

20.  For  all  the  things  that  they  had  heard — From  Mary ;  as  it  was  told  them~~ 
By  the  angels. 

21.  To  circumcise  the  child — ^That  be  might  visibly  be  made  under  ths  law  faj  a 
sacred  rite,  which  obliged  him  to  keep  the  whole  law ;  as  also  that  he  mi|^t  be 
owned  to  be  the  seed  of  Abraham,  and  might  put  an  hoaoor  on  the  tolemn  dedL 
cation  of  children  to  God. 

22.  7^  iiay»— The  forty  days  prewribed,  Lev.  xii«  3,  4 

•  Matt,  i,  25. 
10 


146  ST.  LUKE. 

law  of  Moses,  they  brought  him  up  to  Jenisalein,  to  present  him  tft 

23  the  Lord ;  (As  it  is  written  in  the  law  of  the  Lord,  *  Every  male 

24  that  openeth  the  womb  shall  be  holy  to  the  Lord,)  And  to  offer  a 
sacrifice  according  to  that  which  is  said  in  the  law  of  the  Lord, 
t  A  pair  of  turtle  doves,  or  two  young  pigeons. 

25  And  behold,  there  was  a  man  in  Jerusalem  whose  name  was 
Simeon,  and  this  man  was  just  and  devout,  waiting  for  the  consola- 

26  tion  of  Israel :  and  the  Holy  Ghost  was  upon  him.  And  it  had 
been  revealed  to  him  by  the  Holy  Ghost,  that  he  should  not  see 

27  death  before  he  had  seen  the  Lord's  Christ.  And  he  came  by 
the  Spirit  into  the  temple.     And  when  his  parents  brought  in  the 

28  child  Jesus,  to  do  for  him  after  the  custom  of  the  law,  He  took  him 

29  up  in  his  arms,  and  blessed  God,  and  said,  Lord,  now  lettest  thou 

30  thy  servant  depart  in  peace,  according  to  thy  word :    For  mine 

31  eyes  have  seen  thy  salvation  ;  Which  thou  hast  prepared  before 

32  the  face  of  all  people.  A  light  revealed  to  the  Gentiles,  and  the 
glory  of  thy  people  Israel.     And  Joseph  and  his  mother  marvelled 

33  at  those  things  which  were  spoken  of  him.     And  Simeon  blessed 

34  them,  and  said  to  Mary  his  mother.  Behold,  this  child  is  set  for 
the  fall  and  rising  again  of  many  in  Israel,  and  for  a  sign  which 

35  shall  be  spoken  against,  (Yea,  and  a  sword  shall  pierce  through 
thy  own  soul  also,)  that  the  thoughts  of  many  hearts  may  be  re- 
vealed. 

36  And  there  was  one  Anna,  a  prophetess,  the  daughter  of  Pha- 
nuel,  of  the  tribe  of  Asher :  she  was  far  advanced  in  years,  having 

37  lived  with  a  husband  seven  years  from  her  virginity.  And  she 
was  a  widow  of  about  four-score  and  four  years,  who  departed  not 
from  the  temple,  but  served  God  with  fastings  and  prayers,  night 

38  and  day.     And  she  coming  in  at  that  hour,  gave  thanks  to  the  Lord, 


24.  A  pair  of  turtle  doves,  or  two  young  pigeona — This  offering  sufficed  for  the 
poor. 

25.  The  coMolation  of  Israel — A  common  phrase  for  the  Messiah,  who  was  to 
be  the  everlasting  consolation  of  the  Israel  of  God.  The  Holy  Ghost  was  upon 
him — ^That  is,  he  was  a  prophet. 

27.  By  the  Spirit — By  a  particular  revelation  or  impulse  from  him. 
30.  Thy  salvation— Thy  Christ,  thy  Saviour. 

32.  And  the  glory  of  thy  people  Israel — For  ailer  the  Gentiles  are  enlightened, 
all  Israel  shall  be  saved. 

33.  Joseph  and  his  mother  marvelled  at  those  things  which  were  spoken — For 
they  did  not  thoroughly  understand  them. 

34.  Simeon  blessed  them — Joseph  and  Mary.  This  child  is  set  for  the  fall  and 
rising  again  of  many — ^That  is,  ho  will  bo  a  savour  of  death  to  some,  to  unbeliov. 
en ;  a  savour  of  life  to  others,  to  believers :  and  for  a  sign  which  shall  be  spoken 
against — A  sign  from  God,  yet  rejected  of  men  :  but  the  time  for  declaring  this 
at  large  was  not  yet  come :  that  the  thoughts  of  many  hearts  may  he  revealed — 
The  event  will  be,  that  by  means  of  that  contradiction,  the  inmost  thoughts  of 
many,  whether  good  or  bad,  will  be  made  manifest.  , 

35.  A  sword  shall  pierce  through  thy  own  soul — So  it  did,  when  ho  suffered  : 
particularly  at  his  cruciBzion. 

37.  Fourscore  and  four  years — ^These  were  the  years  of  her  life,  not  her 
widowhood  only.  Who  departed  not  from  the  temple — ^Who  attended  there  at  all 
the  stated  hours  of  prayer.  But  served  Ood  with  fastings  and  prayers — Been  a* 
that  age.  Night  and  day — That  is,  spending  therein  a  considerable  part  of  the 
night,  as  well  as  of  the  day. 

*  Exod.  xiii,  2.        f  Lev  zii,  8. 


CHAPTER  II.  147 

and  spake  of  him  to  all  that  were  waiting  for  redemption  in  Jcru- 

39  salem.  And  when  they  had  performed  all  things,  according  to  the 
law  of  the  Lord,  they  returned  into  Galileo,  to  their  own  city  Na- 

40  zareth.  And  the  child  grew,  and  waxed  strong  in  spirit,  filled  with 
wisdom ;  and  the  grace  of  God  was  upon  him. 

41  Now  his  parents  went  to  Jerusalem  every  year  at  the  feast  of 

42  the  passover.     And  when  he  was  twelve  years  old,  they  went  up 

43  to  Jerusalem,  after  the  custom  of  the  feast.  And  when  they  had 
fulfilled  the  days,  as  they  returned,  the  child  Jesus  tarried  behind 

44  in  Jerusalem ;  and  Joseph  and  his  mother  knew  it  not,  But  sup- 
posing him  to  be  in  the  company,  they  went  a  day's  journey ;  and 
sought  him  among  their  kinsfolk  and  among  their  acquaintance. 

45  And  not  finding  him,  they  went  back  to  Jerusalem,  seeking  him. 

46  And  after  three  days,  they  found  him  in  the  temple,  sitting  in  the 
midst  of  the  doctors,  both  hearing  them  and  asking  them  ques- 

47  tions.     And  all  that  heard  him  were  astonished  at  his  understand- 

48  ing  and  answers.  And  seeing  him  they  were  amazed.  And  his 
mother  said  to  him,  Son,  why  hast  thou  done  thus  to  us  ?    Behold, 

49  thy  father  and  I  have  sought  thee  sorrowing.  And, he  said  to 
them,   Why  sought  ye  me  ?     Knew  ye  not  that  I  must  be  about 

50  my  Father's  business  ?     And  they  understood  not  the  saying  which 

38.  To  all  that  were  waiting  for  redemption — ^The  scoptre  now  appeared  to  be 
departing  from  Judah,  thougn  it  was  not  actually  gono :  Daniel's  weeks  were 
plainly  near  their  period.  And  the  revival  of  the  spirit  of  prophecy,  together 
with  the  memorable  occurrences  relating  to  the  birth  of  John  the  Baptist,  and 
of  Jesus,  could  not  but  encourage  and  quicken  the  expectation  of  pious  person* 
at  this  time. 

Let  the  example  of  these  aged  saints  animate  those,  whose  hoary  heads,  like 
theirs,  are  a  crown  of  glory,  being  found  in  the  way  of  righteousness.  Let  thoie 
venerable  lips,  so  soon  to  bo  silent  in  the  grave,  bo  now  employed  in  the  praisea 
of  their  Redeemer.  Lot  them  labour  to  leave  those  behind,  to  whom  Christ  will 
bo  as  precious  as  he  has  been  to  tht^m  ;  and  who  will  bo  waiting  for  God's  salva. 
tion,  when  they  are  gone  to  enjoy  it. 

40.  And  the  child  grew — In  bodily  strength  and  stature  ;  and  waxed  Mtrong  i% 
gpirit — The  powers  of  his  human  mind  daily  improved ;  filled  with  wisdom — By 
the  light  of  the  indwelling  Spirit,  which  gradually  opened  itself  in  his  soul ;  and 
the  grace  of  God  was  upon  him — That  is,  the  peculiar  favour  of  God  rested  upon 
him,  even  as  nan. 

43.  The  child  Jetu* — St.  Luke  describes  in  order  Jesus  the  fruit  of  the  wamh, 
chap,  i,  42  ;  an  infant,  chap,  ii,  12  ;  a  little  child,  ver.  40 ;  a  child  here,  and  after- 
ward a  man.  So  our  Lord  passed  through  and  sanctiBed  every  stage  of  human 
life.     Old  age  only  did  not  become  him. 

44.  Supposing  him  to  have  been  in  the  company — As  the  men  and  women 
usually  travelled  in  distinct  companies. 

46.  After  three  dayt — The  first  day  was  spent  in  their  joumev*  the  second,  in 
their  return  to  Jerusalem  :  and  the  third,  in  searching  for  him  there  :  they  found 
him  in  the  temple — In  an  apartment  of  it :  sitting  in  the  midst  of  the  doctors — 
Not  one  word  is  said  of  his  disputing  with  them,  but  only  of  his  asking  and 
answering  questions,  which  was  a  ver^  usual  thing  in  these  assemblies,  and 
indeed  tlic  very  end  of  them.  And  if  he  was,  with  others,  at  the  feet  of  these 
teachers  (where  learners  generally  sat)  he  might  be  said  to  be  in  the  midst  of 
them,  as  they  sat  on  benches  of  a  eeroi-circular  form,  raised  above  their  hearers 
and  disciples. 

49.  Why  sought  ye  me  ? — He  does  not  blame  them  for  losing,  but  for  thinkinf 
!t  needful  to  seek  him  :  and  intimates,  thai  ho  oould  not  be  lost,  nor  found  anj 
whore,  but  doing  the  will  of  a  higher  parent. 

50.  It  is  observable  that  Joseph  is  not  mentioned  after  this  time ;  whence  it  it 
probable,  he  did  not  live  long  after. 


148  ST.  LUKE. 

51  he  spake  to  them.  And  he  went  down  with  them,  and  came  to 
Nazareth,  and  was  subject  to  them ;  but  his  mother  kept  all  these 

52  things  in  her  heart.  And  Jesus  increased  in  wisdom  and  in  stature, 
and  in  favour  with  Grod  and  man. 

III.  *  Now  in  the  fifteenth  year  of  the  reign  of  Tiberius  Cesar, 
Pontius  Pilate  being  governor  of  Judea,  and  Herod  being  tetrarch 
of  Galilee,  and  his  brother  Philip  tetrarch  of  Iturea  and  of  the  re- 

2  gion  of  Trachonitis,  and  Lysanias  tetrarch  of  Abilene,  Annas  being 
the  high  priest  and  Caiaphas,  the  word  of  God  came  to  John,  the 

3  son  of  Zacharias,  in  the  wilderness.  And  he  came  into  all  the 
country  about  Jordan,  preaching  the  baptism  of  repentance,  for  the 

4  remission  of  sins :  As  it  is  written  in  the  book  of  the  words  of  the 
Prophet  Isaiah,  saying,  t  The  voice  of  one  crying  aloud  in  the 
wilderness.  Prepare  ye  the  way  of  the  Lord,  make  his  paths  straight. 

5  Every  valley  shall  be  filled,  and  every  mountain  and  hill  shall  be 
brought  low ;  and  the  crooked  shall  be  made  straight,  and  the  rough 

6  ways  smooth :  And  all  flesh  shall  see  the  salvation  of  God.     Then 

7  said  he  to  the  multitude  that  came  forth  to  be  baptized  of  him.  Ye 
brood  of  vipers,  who  hath  warned  you  to  flee  from  the  wrath  to  come  ? 

8  Bring  forth  therefore  fruits  worthy  of  repentance ;  and  begin  not 
to  say  within  yourselves,  We  have  Abraham  to  our  father ;  for  I 
say  to  you,  that  God  is  able  of  these  stones  to  raise  up  children 

9  to  Abraham.  And  now  also  the  axe  lieth  at  the  root  of  the  trees  : 
every  tree  therefore  which  bringeth  not  forth  good  fruit,  is  hewn 
down  and  cast  into  the  fire. 

10      And  the  multitude  asked  him,  saying.  What  then  shall  wc  do  ? 


52.  Jetus  incretued  in  wiadom — As  to  his  human  nature,  and  in  favour  with 
Ood — ^In  proportion  to  that  increase.  It  plainly  follows,  that  though  a  man 
were  pure,  even  as  Christ  was  pure,  still  ho  would  have  room  to  increase  in  holi. 
neas,  and  in  consequence  thereof  to  increase  in  the  favour,  as  well  as  in  the 
love  of  God. 

III.  1.  The  fifteenth  year  of  Tiberius — Reckoning  from  the  time  when  Angus. 
tus  made  him  his  colleague  in  the  empire.  Herod  being  tetrarch  of  Oalilee — ^The 
dominions  of  Herod  the  Great  were,  aAer  his  death,  divided  into  four  parts  or 
totrarchies.  This  Herod  his  son  was  tetrarch  of  Galilee,  reigning  over  that 
fourth  part  of  his  dominions.  His  brother  reigned  over  two  other  fourth  parts, 
the  region  of  Iturea,  and  that  of  Trachonitis  (that  tract  of  land  on  the  other  side 
Jordan,  whicli  had  formerly  belonged  to  the  tribe  of  Manasseb.)  And  Lysanias 
(probably  descended  from  a  prince  of  that  name,  who  was  some  years  before 
governor  of  that  country)  teas  tetrarch  of  the  remaining  part  of  Abilene,  which 
was  a  large  city  of  Syria,  whose  territories  reached  to  Lebanon  and  Damascus, 
and  contained  great  numbers  of  Jews. 

3.  Annas  being  high  priest^  and  Caiaphas — There  could  be  but  one  high  priest, 
strictly  speaking,  at  once.  Annas  was  the  high  priest  at  that  time,  and  Caiaphas 
his  aagan  or  deputy. 

5.  Every  valley  shall  be  filled ^  cf  r — ^That  iH,  every  hinderanco  shall  l)0  removed. 

6.  The  salvation  of  God — The  Saviour,  the  Messiah. 

tj.  Say  not  within  yourselves^  We  have  Abraham  to  our  father — ^That  is,  trust 
not  in  your  being  members  of  the  visible  Church,  or  in  any  external  privileges 
whatsoever :  for  God  now  requires  a  change  of  heart ;  and  that  without  delay. 

10.  He  answereth — It  is  not  properly  John,  but  the  Holv  Ghost,  who  teaches 
us  in  the  following  answers,  how  to  come  ourselves,  and  how  to  instruct  other 
penitent  sinners  to  come  to  Christ,  that  he  may  give  them  rest.  The  sum  of  all 
this  is,  Cease  to  do  evil,  learn  to  do  well  These  are  the  fruits  worthy  of 
repentance, 

*Matt.iii,  1;  Mark  i,  1.       flsaiahzUS. 


CHAPTER  ni.  •  149 

1 1  He  answering  saith  to  them,  He  that  hath  two  coats,  let  him  im- 
part to  him  that  hath  none ;  and  he  that  hath  meat,  let  him  do 

12  likewise.     And  publicans  also  came  to  be  baptized,  and  said  to 

13  him,  Master,  what  shall  we  do  ?     And  he  said  to  them,  Exact  no 

14  more  than  what  is  appointed  yon.  And  soldiers  likewise  asked 
him,  saying.  And  what  shall  we  do  T  And  he  said  to  them.  Do 
violence  to  no  man,  neither  accuse  any  falsely ;  and  be  content 
with  your  pay. 

Id      And  as  the  people  were  in  expectation,  and  all  mused  in  their 

16  hearts  of  John,  whether  he  was  not  the  Christ,  John  answered^ 
saying  to  them  all,  I  indeed  baptize  you  with  water,  but  one  migh- 
tier than  I  Cometh,  the  latchet  of  whose  shoes  I  am  not  worthy  to 
unloose  :  he  shall  baptize  you  with  the  Holy  Ghost  and  with  fire : 

17  Whose  fan  is  in  his  hand,  and  he  will  thoroughly  purge  his  floor, 
and  will  gather  the  wheat  into  his  gamer,  but  the  chaff  he  will 

18  bum  with  unquenchable  fire.     And  many  other  things  in  his  ex- 

19  hortation  preached  he  to  the  people.  But  Herod  the  tetrarch  be- 
ing reproved  by  him  concerning  Herodias,  his  brother  Philip's 

20  wife,  and  conceming  all  the  evils  which  Herod  had  done.  Added 
also  this  above  all,  that  he  shut  up  John  in  prison. 

21  *  Now  when  all  the  people  were  baptized,  it  came  to  pass,  that 
Jesus  also  being  baptized,  and  praying,  the  heaven  was  opened, 

22  And  the  Holy  Ghost  descended  in  a  bodily  form,  as  a  dove,  upon 
him,  and  a  voice  came  from  heaven,  saying.  Thou  art  my  beloved 
Son,  in  thee  I  delight. 

23  And  Jesus  was  about  thirty  years  of  age,  when  he  began  his 
ministry,  being,  as  was  supposed,  the  son  of  Joseph,  who  teas  the  son 

24  of  Heli,  The  son  of  Matthat,  the  son  of  Levi,  the  son  of  Mclchi,  the 

25  son  of  Janna,  the  son  of  Joseph,  The  son  of  Mattathias,  the  son  of 

26  Amos,  the  son  of  Nahum,  the  son  of  Esli,  the  son  of  Nagge,  The  son 
of  Maath,  the  son  of  Mattathias,  the  son  of  Shimei,  the  son  of  Jo- 

27  seph,  the  son  of  Judah,  The  son  of  Johanan,  the  son  of  Rhesa,  the  son 

20.  He  shut  up  John — ^This  circumstance,  though  it  happened  aflor,  ii  here 
mentioned  before  our  Lord's  baptism,  that  his  history  (that  of  John  being  con- 
cluded) may  then  follow  without  any  interruption. 

21.  Jeeiu  prayingf  the  ?uaven  toaa  opened — It  is  observable,  that  the  three 
voices  from  heaven,  see  chap,  ix,  29,  35 ;  Jcihn  zii,  28 ;  by  which  the  Father 
bore  witness  to  Christ,  were  pronounced  either  while  he  was  praying,  or  quickly 
afler  it. 

23.  And  Jenu  wot — John's  begrinning  was  computed  by  the  yean  of  princes : 
our  Saviour's  by  the  years  of  his  own  life,  as  a  more  augrust  era.    About  thirty 

{fears  of  age — He  did  not  now  enter  upon  his  thirtieth  year  (as  the  common  trans, 
ation  would  induce  one  to  think)  bat  he  now  entered  on  his  public  ministry : 
being  of  such  an  age  as  the  Mosaic  law  required.  Our  great  Master  attained  not, 
as  it  seems,  to  the  conclusion  of  his  thirty.fourth  year.  Yet  what  glorious 
achievements  did  he  accompluh  within  those  narrow  limits  of  time !  Happy 
that  servant,  who,  with  any  jvoportionable  zeal,  despatches  the  great  businees  of 
life  ;  and  so  much  the  more  happy,  if  his  sun  go  down  at  noon.  For  the  space 
that  is  taken  from  the  labouni  of  time,  shall  be  added  to  the  rewards  of  eternity. 
The  eon  of  Heli — That  is,  the  son.in.law  :  for  Heli  was  the  father  of  Mary.  So 
St.  Matthew  write*  the  genealogy  of  Joseph,  descended  from  David  by  Solo* 
mon ;  St.  Luke  that  of  Mary,  descended  from  David  by  Nathan.  In  the  genealogy 
of  Joseph  (recited  by  St.  Matthew)  that  of  Mary  is  implied,  the  Jews  being 
accustomed  tp  marry  into  their  own  families. 

»  Matt,  iii,  13 ;  Mnk  i.  9. 


150  •     ST.  LUKE. 

28  of  Zerubbabel,  the  son  of  Salathiel,  the  son  of  Neri,  T%€  son  of 
Melchi,  the  son  of  Addi,  the  son  of  Cosam,  the  son  of  Elmodam,  the 

29  son  of  £r,  The  son  of  Jose,  ^  son  of  Eleazar,  the  son  of  Jorim,  the 

30  son  of  Matthat,  the  son  of  Levi,  The  son  of  Simeon,  the  son  of  Judah,* 

31  the  son  of  Joseph,  <A«  son  of  Johanan,  <A«  ^on  of  Eliakim,  Tlte  son  of 
Melea,  the  son  of  Menan,  the  son  of  Mattatha,  /A^  son  of  Nathan,  /Ae 

32  son  of  David,  TAe  5o;>  of  Jesse,  the  son  of  Obed,  the  son  of  Booz, 

33  the  son  of  Salmon,  the  son  of  Naasson,  TA^  son  of  Aminadab,  ^A^  ^on 

34  of  Aaron,  the  son  of  Esrom,  the  son  of  Phares,  the  son  of  Judah,  The 
son  of  Jacob,  the  son  of  Isaac,  the  son  of  Abraham,  the  son  of  Terah, 

35  the  son  of  Nahor,  The  son  of  Saruch,  <A«  son  of  Ragau,  ^Ae  fon  of 

36  Phalec,  the  son  of  Heber,  the  son  of  Sala,  The  son  of  Cainan,  the  son 
of  Arphaxad,  M«  son  of  Shem,  ^A^  ^on  of  Noah,  the  son  of  Lamech, 

37  The  son  of  Methuselah,  the  son  of  Enoch,  the  son  of  Jared,  fAe  son 

38  of  Maleleel,  ^A«  son  of  Cainan,  TA«  ^on  of  Enos,  the  son  of  Seth, 
the  son  of  Adam,  the  son  of  God. 

lY.     *  And  Jesus  being  full  of  the  Holy  Ghost,  returned  from  Jor- 

2  dan,  and  was  led  by  the  Spirit  into  the  wilderness.  Being  forty 
days  tempted  by  the  devil.    And  in  those  daya  he  ate  nothing,  and 

3  when  they  were  ended,  he  hungered.  And  the  devil  said  to  him. 
If  thou  be  the  Son  of  God,  command  this  stone  that  it  be  made 

4  bread.     And  Jesus  answered  him,  saying.  It  is  written,  fMan 

5  shall  not  live  by  bread  alone,  but  by  every  word  of  God.  And 
(he  devil  leading  him  up  into  a  high  mountain,  showed  him  all 

6  the  kingdoms  of  the  world  in  a  moment.  And  the  devil  said  to 
him.  All  this  power  will  I  give  thee,  and  the  glory  of  them ;  for 

7  it  is  delivered  to  me,  and  I  give  it  to  whomsoever  I  will.     If 

8  thou  therefore  wilt  worship  me,  all  shall  be  thine.  And  Jesus 
answering  said  to  him.  It  is  written,  :(Thou  shalt  worship  the 

9  Lord  thy  God,  and  him  only  shalt  thou  serve.  And  he  brought 
him  to  Jerusalem,  and  set  him  on  the  battlement  of  the  temple, 
and  said  to  him.  If  thou  be  the  Son  of  God,  cast  thyself  down  from 

10  hence :  For  it  is  written,  ^  He  shall  charge  his  angels  concerning 

1 1  thee,  to  keep  thee :  And  in  their  hands  they  shall  bear  thee  up» 

12  lest  at  any  time  thou  dasli  thy  foot  against  a  stone.     And  Jesus 
answering  said  to  him,  It  is  said,  ||  Thou  shalt  not  tempt  the  Lord 

13  thy  God.     And  the  devil  having  ended  all  the  temptation,  departed 
from  him  till  a  convenient  season. 

14  And  Jesus  returned  in  the  power  of  the  Spirit  into  Galilee,  and 

38.  Adam  the  son  of  Ood — ^That  is,  whatevor  tho  soni  of  Adam  receive  from 
their  human  parenta,  Adam  received  immediately  from  God,  except  ain  and 
miaery. 

IV.  1.  The  wUdemets — Supposed  by  some  to  have  been  in  Judea;  bv  others  to 
have  been  that  great  desert  of  Horeb  or  Sinai,  where  the  children  of  Israel  wero 
tried  for  forty  years,  and  Moses  and  Elijah  fasted  forty  days. 

6.  /  give  it  to  tohonuoeoer  I  wll — Not  so,  Satan.  It  is  God,  not  thou,  that 
putteth  down  one,  and  setteth  up  another :  although  sometimes  Satan,  by  God'a 
permission,  may  occasion  great  revolutions  in  the  worid. 

13.  A  convenient  aeaaon — In  the  garden  of  Gethsemane,  diap.  xxii,  53. 

14.  Je9ua  returned  in  the  power  of  the  Spirit — Being  more  abundantly  strength, 
ened  after  his  conflict. 

•  Matt.  ir.  1 ;  Mark  i,  12.        f  Deut  riii,  3.        %  Deut.  ti,  13.        fPsa.  zei,  11. 

||Deut.Ti,  16. 


CHAPTER  IV.  151  • 

there   went  out  a  fame  of  him  through   all  the  region  round 

15  about.     And  he  taught  in  their  synagogues,  being  glorified  of  all. 

16  *  And  he  came  to  Nazareth,  where  he  was  brought  up ;  and  as 
his  custom  was,  he  went  into  the  synagogue  on  the  Sabbath,  and 

17  stood  up  to  read.  And  there  was  delivered  to  him  the  book  of 
the  Prophet  Isaiah,  and  having  opened  the  book,  he  found  the 

18  place  where  it  was  written,  fThe  Spirit  of  the  Lord  is  upon  me, 
because  he  hath  anointed  me  to  preach  the  Gospel  to  the  poor ;  he 
hath  sent  me  to  heal  the  broken  hearted ;  to  proclaim  deliverance 
to  the  captives,  and  recovery  of  sight  to  the  blind,  to  set  at  liberty 
them  that  are  bruised,  to  publish  the  acceptable  year  of  the  Lord. 

19  And  having  closed  the  book,  he  gave  it  again  to  the  servant,  and 

20  sat  down.     And  the  eyes  of  all  in  the  synagogue  were  fastened 

21  on  him.     And  he  said  to  them,  To-day  is  this  scripture  fulfilled  in 

22  your  ears.  And  they  all  bare  him  witness,  and  wondered  at  the 
gracious  words  which  proceeded  out  of  his  mouth.    And  they  said, 

23  Is  not  this  Joseph^s  son  ?  And  he  said  to  them,  Ye  will  surely  say 
to  me  this  proverb.  Physician,  heal  thyself.     Whatsoever  we  hare 

24  heard  done  in  Capernaum,  do  also  here  in  thy  own  country.  And 
he  said,  Verily  I  say  to  you.  No  prophet  is  acceptable  in  his  own 

15.  Being  glorified  of  all — So  God  usually  gives  strong  cordials  after  strong 
temptations.  But  neither  their  approbation  continued  long,  nor  the  outward  ealm 
which  ho  now  enjoyed. 

16.  He  stood  up — Showing  thereby  that  he  had  a  desire  to  read  the  Scripture 
to  the  congregation :  on  which  the  book  was  given  to  him.  It  was  the  Jewish 
custom  to  read  standing,  but  to  preach  sitting. 

17.  He  found — It  seems,  opening  upon  it,  by  the  particular  providence  of  God. 

18.  He  hath  anointed  me — ^With  the  Spirit.  He  hath,  by  the  power  of  his  Spirit 
which  dwelloth  in  me,  set  me  apart  for  these  offices.  To  preach  the  Oospel  to  the 
poor — Literally  and  spiritually. 

How  is  the  doctrine  of  the  cver-blessod  trinity  interwoven,  even  in  those 
scriptures  where  one  would  least  expect  it  7  How  clear  a  declaration  of  the 
great  Three-One  is  there  in  those  very  words.  The  Spirit — of  the  Lord  is  upon 
7ne  I  To  proclaim  deliverance  to  the  captive$,  and  recovery  of  tight  to  the  blind, 
to  set  at  liberty  them  that  are  brui8ed--Here  is  a  beautinil  gr^ation,  in  com- 
paring  the  spiritual  state  of  men  to  the  miserable  state  of  those  captives,  who  are 
not  only  cast  into  prison,  but,  like  Zodekiah,  had  their  eyes  put  out,  and  were 
laden  and  bruised  with  chains  of  iron. 

19.  The  acceptable  year — ^?lainly  alluding  to  the  year  of  jubilee,  when  all,  both 
debtors  and  servants,  were  set  free. 

21.  To-day  is  this  scripture  fulfilled  in  your  ears — By  what  you  hear  me  speak. 

22.  The  gracious  words  which  proceeded  out  of  his  mouth — A  person  of  spiritual 
discernment  may  find  in  all  the  discourses  of  our  Lord  a  peculiar  sweetness,  gra. 
vity,  and  becomingness,  such  as  is  not  to  be  found  in  the  same  degree,  not  even 
in  those  of  the  apostles. 

23.  Ye  will  surely  say — ^That  is,  your  approbation  now  outweighs  your  preju. 
dices.  But  it  will  not  be  so  long.  You  will  soon  ask,  why  my  love  does  not 
begin  at  home  ?  Why  I  do  not  work  miracles  here,  rather  than  at  Capernaum  ? 
It  is  because  of  your  unbelief.  Nor  is  it  any  new  thing  for  mo  to  be  despised  in 
my  own  country.  So  were  both  Elijah  and  Elisha,  and  tliereby  driven  to  work 
miracles  among  heathens,  rather  than  in  Israel. 

24.  No  prophet  is  acceptable  in  his  own  country — ^That  is,  in  his  own  neiffh- 
bourhood.  It  generally  nolds,  that  a  teacher  sent  from  God  is  not  so  acceptable 
-to  his  neighbours  as  he  is  to  strangers.  The  meanness  of  his  family,  or  ]ownee« 
of  his  circomatances,  bring  his  office  into  contempt:  nor  can  they  loffer  that 

*  Matt,  zui,  54 ;  Hark  n,  1.        f  Isa.  Ixi,  1. 


•  158  ST.  LUKE. 

25  country.  I  tell  you  of  a  truth,  Many  widows  were  in  Israel  m 
the  days  of  Elijah,  *  when  the  heaven  was  shut  up  three  years 
and  six  months,  while  a  great  famine  was  through  all  the  land. 

26  Yet  to  none  of  these  was  Elijah  sent,  but  to  Sarepta,  a  city  of 

27  Sidon,  to  a  widow.  And  many  lepers  were  in  Israel  in  the 
time  of  Elisha  the  prophet,  yet  none  of  them  were  cleansed,  but 

26  f  Naaman  the  Syrian.     And  all  in  the  synagogue  hearing  these 

29  things,  were  filled  with  fury.  And  rising  up,  thrust  him  out  of  the 
city,  and  brought  him  to  Uie  brow  of  the  hill  whereon  their  city 

30  was  built,  to  cast  him  down  headlong.  But  he  passing  through 
the  midst  of  them,  went  away. 

31  ^And  he   came   down  to  Capernaum,  a  city  of  Galilee,  and 

32  taught  them  on  the  Sabbath  days.     And  they  were  astonished  at 

33  his  teaching,  for  his  word  was  with  authority.  And  there  was  in 
the  synagogue  a  man  who  had  a  spirit  of  an  unclean  devil :  and  he 

34  cried  out  with  s  loud  voice,  saying,  Let  us  alone :  What  have  we 
to  do  with  thee,  Jesus  of  Nazareth  ?   Art  thou  come  to  destroy  us  ? 

35  I  know  thee  who  thou  art;  the  Holy  One  of  God.  And  Jesus 
rebuked  him,  saying.  Hold  thy  peace,  and  come  out  of  him.  And 
the  devil  having  thrown  him  in  the  midst,  came  out  of  him,  and 

36  hurt  him  not.  And  they  were  all  amazed,  and  spake  among 
themselves,  saying.  What  word  is  this,  that  with  authority  and 
power  he  commandeth  the  unclean  spirits,  and  they  come  out! 

37  And  the  fame  of  him  went  forth  into  every  place  of  the  country 
round  about. 

38  ^  And  rising  up  out  of  the  synagogue,  he  entered  into  Simon's 
house.     And  Simon's  wife's  mother  was  ill  of  a  great  fever,  and 

h0,  who  was  before  equal  with,  or  below  themBelvea,  should  now  bear  a  superior 
character. 

25.  V9ktn  the  heaven  woe  $hut  up  three  yeare  and  eix  numth* — Such  a  proof 
had  they  that  God  had  sent  him.  In  I  Kings  xviii,  1,  it  is  said,  The  word  of  the 
Lord  came  to  Elijah  in  the  third  year :  namely,  reckoning  not  from  the  begin. 
ning  of  the  drought,  but  from  the  time  when  he  began  to  sojourn  with  the  widow 
<if  Sarepta.  A  year  of  drought  had  preceded  this,  while  he  dwelt  at  the  brook 
Cherith.  So  that  the  whole  time  of  the  drought  was  (as  St.  James  likewise 
obeerves)  throe  years  and  six  months. 

28.  And  all  in  the  eynagogue  were  filled  with  fury — ^Perceiving  the  purport  of 
his  discourse,  namely,  that  tne  blessing  which  they  despised,  would  be  offered  to, 
and  accepted  by,  the  Gentiles.  So  changeable  are  the  hearts  of  wicked  men ! 
So  little  are  their  starts  of  love  to  be  depended  on  !  So  unable  are  they  to  bear 
the  close  application,  even  of  a  discourse  which  they  most  admire! 

30.  Pasting  through  the  midst  of  them — ^Perhaps  invisibly ;  or  perhaps  they 
were  overawed ;  so  that  though  they  saw,  they  could  not  touch  him. 

31.  Jf{e  eame  down  to  Capernaum — And  dwelt  there,  entirely  quitting  his  abode 
at  Nazareth. 

34.  What  have  we  to  do  with  thee — ^Thy  present  business  is  with  men,  not  with 
devils.  J  know  thee  who  thou  art — But  surely  he  did  not  know  a  little  before,  that 
ha  was  God  over  all,  blessed  for  ever;  or  he  would  not  have  dared  to  tell  him, 
AU  this  power  is  delivered  to  me,  and  I  give  it  to  whomsoever  I  will.  The  Holy 
One  of  God — Either  this  confession  was  extorted  from  him  by  terror,  (for  the 
devils  believe  and  tremble,)  or  he  made  it  with  a  design  to  render  the  character 
of  Christ  suspected.  Possibly  it  was  from  hence  the  Pharisees  took  occasion  to 
say,  He  etuteth  out  devils  5y  the  prince  of  the  devils. 

*  X  Kings  zrii,  19  •  xTiii,  44.        1 2  Kings  t,  14.        t  Mark  i,  21.        flfatt  viii,  14 ; 

Mark  i,  29. 


CHAPTER  V.  153 

39  they  besought  him  for  her.  And  standing  over  her,  he  rebuked 
the  fever,  and  it  left  her:  and  immediately  she  arose  and  served 

40  them.  *Now  when  the  sun  was  set,  all  that  had  any  sick  of 
divers  diseases  brought  them  to  him ;  and  he  laid  his  hands  on 

41  every  one  of  them,  and  healed  them.  And  devils  also  came  out 
of  many,  crying  out  and  saying,  Thou  art  Christ,  the  Son  of 
God.     And  he  rebuking  them,  suffered  them  not  to  say  that  they 

42  knew  he  was  the  Christ,  f  And  when  it  was  day,  going  out  he 
went  into  a  desert  place  :  and  the  multitude  sought  him,  and  came 

43  to  him,  and  detained  him,  that  he  might  not  depart  from  them.  And 
he  said  to  them,  I  must  preach  the  kingdom  of  God  to  other  cities 

44  also,  for  therefore  am  I  sent.  And  he  preached  in  the  synagogues 
of  Galilee. 

V.      {And  as  the  multitude  pressed  on  him  to  hear  the  word  of 

2  God,  he   stood  by  the  lake  Gennesareth,  And  saw  two  vessels 
standing  by  the  lake ;  but  the  fishermen  were  gone  out  of  them, 

3  and  were  washing  their  nets.     And  going  into  one  of  the  vessels, 
which  was  Simon's,  he  desired  him  to  thrust  out  a  little  from  the 

4  land.     And  sitting  down,  he  taught  the  multitude  out  of  the  vessel. 
When  he  had  ceased  speaking,  he  said  to  Simon,  Launch  out  into 

5  the  deep,  and  let  down  your  nets  for  a  draught.   But  Simon  answer- 
ing said  to  him,  Master,  having  toiled  all  night,  we  have  taken 

6  nothing :  nevertheless  at  thy  word  I  will  let  down  the  net.     And 
having  done  this  they  enclosed  a  great  multitude  of  fishes,  and  the 

7  net  brake.     And  they  beckoned  to  their  partners,  who  were  in  the 
other  vessel  to  come  and  help  them;  and  they  came  and  filled 

8  both  the  vessels  so  that  they  began  to  sink.     Simon  Peter  seeing 
it,  fell  down  at  Jesus's  knees,  saying,  Depart  from  me ;  for  I  am  a 

9  sinful  man,  O  Lord.     For  astonishment  seized  him,  and  all  that 
were  with  him,  at  the  draught  of  fishes  which  they  had  taken. 

10  And  in  like  manner  also  James  and  John,  the  sons  of  Zebedee, 

11  who  were  partners  with  Simon.  And  Jesus  said  to  Simon,  Fear 
not :  from  henceforth  thou  shalt  catch  men.  And  when  they  had 
brought  their  vessels  to  land,  they  forsook  all  and  followed  him. 

1 2  ^  And  when  ho  was  in  a  certain  city,  behold,  a  man  full  of 
leprosy,  who  seeing  Jesus,  fell  on  his  face,  and  besought  him,  say- 

13  ing,  Lord,  if  thou  wilt,  thou  canst  make  me  clean.  And  stretching 
forth  his  hand  he  touched  him,  saying,  I  will ;  be  thou  clean. 

14  And  immediately  the  leprosy  departed  from  him.  And  he  charged 
him  to  tell  no  man :  but  go,  show  thyself  to  the  priest,  and  offer 
for  thy  cleansing,  ||  as  Moses  commanded,  for  a  testimony  to  them. 

15  But  the  fame  of  him  went  abroad  the  more,  and  great  multitudes 


40.  When  the  sun  was  set — And  conseqaently  the  S&bbath  ended,  which  they 
reckoned  from  sunset  to  sunset. 

V.  6.  Their  net  brake — Began  to  tear. 

8.  Depart  from  me,  for  I  am  a  sinful  man — And  therefbre  not  worthy  to  be  in 
thy  presence. 

11.  They  forsook  all  and  followed  him — ^They  had  followed  him  before,  John 
i,  43,  but  not  so  as  to  forsake  aU.  Till  now,  they  wrought  at  their  ordinary 
calling. 

*  Matt.  Tiii,  16 ;  Mark  i,  32.        f  Mark  i,  35.        t  Matt.  It,  18 ;  Mark  i,  16. 
^  Matt,  viii,  2 ;  Mark  i,  40.        ||  Lev.  zir,  2. 


154  ST.  LUKE. 

came  together,  to  hear  and  to  be  healed  by  him  of  their  infirmities 

16  But  he  withdrew  into  the  deserts  and  prayed. 

17  And  on  a  certain  day  as  he  was  teaching,  there  were  Phari 
sees  and  doctors  of  the  law  sitting  by,  who  were  come  out  of  ever}- 
town  of  Galilee,  and  out  of  Judea  and  Jerusalem :  and  the  power 

18  of  the  Lord  was  present  to  heal  them.  *  And  behold  men  bringing 
on  a  couch  a  man  that  was  ill  of  the  palsy ;  and  they  sought  to 

19  bring  him  in  and  lay  him  before  him.  And,  not  finding  by  what 
way  they  might  bring  him  in  through  the  multitude,  they  went  up 
on  the  house,  and  let  him  down  through  the  tiling  with  his  couch 

20  into  the  midst,  before  Jesus.     And  seeing  their  faith,  he  said  to 

21  him,  Man,  thy  sins  are  forgiven  thee.  And  the  scribes  and  the 
Pharisees  reasoned,  sayings  Who  is  this  that  speaketh  blasphemies  ? 

22  Who  can  forgive  sins  but  God  only  ?  And  Jesus  knowing  their 
thoughts,  answered  and  said  to  them.  Why  reason  ye  in  your 

23  hearts  ?     Which  is  easier  ?     To  say.  Thy  sins  are  forgiven  thee  ? 

24  Or  to  say.  Arise  and  walk  ?  But  that  ye  may  know  that  the  Son 
of  man  hath  authority  on  earth  to  forgive  sins  (he  said  to  the  para- 
lytic) I  say  to  thee.  Arise,  take  up  thy  couch,  and  go  to  thine  house. 

25  And  immediately  rising  up  before  them,  and  taking  up  that  on 

26  which  he  lay,  he  went  to  his  house,  glorifying  God.  And  they 
were  all  amazed,  and  glorified  God,  and  were  filled  with  fear,  say- 
ing, We  have  seen  strange  things  to-day. 

27  t  And  after  these  things  ho  went  forth,  and  saw  a  publican,  named 
Levi,  sitting  at  the  receipt  of  custom,  and  said  to  him,  Follow  me. 

28  And  leaving  all,  he  rose  up  and  followed  him.     And  Levi  madt^ 

29  him  a  great  entertainment  in  his  own  house ;  And  there  was  a 
great  company  of  publicans  and  of  others  that  sat  down  with  them. 

30  But  the  scribes  and  Pharisees  murmured  against  his  disciplois, 
saying.  Why  do  ye  eat  and  drink  with  publicans  and  sinners  ' 

31  And  Jesus  answering  said  to  them.  They  that  are  whole  need  not 

32  a  physician,  but  they  that  are  sick.     I  came  not  to  call  the  right - 

33  eous,  but  sinners  to  repentance,  i  And  they  said  to  him,  Why  d(» 
the  disciples  of  John,  and  likewise  of  the  Pharisees,  fast  often  and 

34  make  prayers;  but  ^ine  eat  and  drink?     And  he  said  to  thcni. 

16.  He  toithdrew — The  ozproBfion  in  the  origind  implies,  that  lie  did  tn* 
frequently. 

17.  Sitting  hy — As  being  more  honourable  than  the  bulk  of  the  congregation, 
who  stood.  And  the  power  of  the  Lord  was  present  to  heal  them— To  heal  thtf 
sickness  of  their  souls,  as  well  as  all  bodily  diseases. 

19.  Not  being  able  to  bring  him  in  through  the  multitude^  they  went  round 
about  by  a  back  passigc,  and  going  up  the  stairs  on  the  outside,  they  came  upon 
the  flat-roofed  houee^  and  let  him  down  tlirough  the  trap  door,  such  as  was  on  the 
top  of  most  of  the  Jewish  houses :  doubtless,  with  such  circumspection  as  tlie 
circumstances  plainly  required. 

26.  We  have  seen  etrange  things  to-day — Sins  forgiven,  miracles  wrought. 

38.  heaving  all — His  business  and  gain. 

39.  And  Ijevi  made  him  a  great  entertainment — It  was  necessarily  great,  be- 
cause of  the  great  number  of  guests. 

33.  Make  prayers — Iiong  and  solemn. 

34.  Can  ye  make — ^That  is,  is  it  proper  to  make  men  fast  and  mourn,  during  a 
festival  solenmity  ? 

*Matt.u,2;  Markii,3.       f  Matt.ix,Oi  Markii,14.        tMatt.iz,l4;  Maikii.lS. 


CHAPTER  VI. '  155 

Can  ye  make  the  children  of  the  bride  chamber  fast,  while  the 

35  bridegroom  is  with  them  ?  But  the  days  will  come,  when  the 
bridegroom  shall  be  taken  away  from  them :  and  then  shall  they 

36  fast  in  those  days.  He  spake  also  a  parable  to  them.  No  man 
putteth  a  piece  of  a  new  garment  upon  an  old  ;  otherwise  both  the 
new  maketh  a  rent,  and  the  piece  out  of  the  new  agreeth  not  with 

37  the  old.  And  no  man  putteth  new  wine  into  old  leathern  bottles : 
else  the  new  wine  will  burst  the  bottles,  and  be  spilled,  and  the 

38  bottles  will  perish.     But  new  wine  must  be  put  into  new  bottles,  and 

39  both  are  preserved.  And  no  man  having  drunk  old  wine,  straight- 
way desireth  new ;  for  he  saith.  The  old  is  better. 

VI.  *  And  on  the  first  Sabbath  after  the  second  day  of  unleav|f4d 
bread,  he  went  through  the  com  fields,  and  his  disciples  plucked 

2  the  ears  of  corn,  and  ate,  rubbing  them  in  their  hands.  And  cer- 
tain of  the  Pharisees  said  to  them,  Why  do  ye  what  it  is  not  law-         ^  a 

3  f ul  to  do  on  the  Sabbath  day?     And  Jesus  answering  them  said,  jp'x  ^ 
Have  ye  not  read  even  this,  what  David  did,  when  himself  hun-  ^ 

4  gered,  and  they  that  were  with  him  ?  f  How  he  went  into  the 
house  of  God,  and  took  and  ate  the  show  bread,  and  gave  also  to 
them  that  were  with  him,  which  it  is  not  lawful  to  eat,  but  for  the 

5  priests  only  ?  And  ho  said  to  them.  The  Son  of  man  is  Lord  even 
of  the  Sabbath. 

6  {  And  on  another  Sabbath  also  he  went  into  the  synagogue  and 
taught.     And  there  was  a  man  whose  right  hand  was  withered. 

7  And  the  scribes  and  the  Pharisees  watched,  whether  he  would 
heal  on  the  Sabbath,  that  they  might  find  an  accusation  against 

8  him.  But  he  knew  their  thoughts,  and  said  to  the  man  that  had 
the  withered  hand,  Rise  and  stand  forth  in  the  midst.     And  he 

9  arose  and  stood  forth.  Then  said  Jesus  to  them,  I  will  ask  you, 
Which  is  lawful  on  the  Sabbath,  To  do  good,  or  to  do  evil  ?  To  save 

10  life,  or  to  kill  ?  And  looking  round  upon  them  all,  he  said  to  him, 
Stretch  forth  thy  hand ;  and  he  did  so :  and  his  hand  was  restored 

11  as  the  other.  And  they  were  filled  with  madness,  and  talked  one 
with  another  what  they  should  do  to  Jesus. 

12  ^  And  in  those  days  he  went  out  into  the  mountain  to  pray,  and 

13  continued  all  night  in  the  prayer  of  God.  ||  And  when  it  was  day 
he  called  to  him  his  disciples,  and  chose  twelve  of  them,  whom 


36.  He  spake  also  a  parable — ^Taken  from  clothef  and  wine ;  therefore  peeo- 
liarly  proper  at  a  feast. 

39.  And  no  man  having  drunk  old  wine — And  beside,  men  are  not  wont  to  be 
immediately  freed  from  old  prejudices. 

VI.  1.  The  first  Sabbath— oo  the  Jews  reckoned  their  Sabbaths,  from  the 
pasBOvor  to  pontecost ;  the  first,  second,  third,  and  so  on,  till  the  seventh  Sab. 
bath  (aAor  the  second  day.)  This  immediately  preceded  pentecost,  which  was 
the  fiflieth  day  after  the  second  dav  of  unleavened  bread. 

3.  Why  do  ye — St.  Matthew  and  Mark  represent  the  Pharisees  as  proposing 
the  question  to  our  Lord  himself.  It  was  anerward,  probably,  they  proposed  it 
to  his  disciples. 

9.  To  save  life  or  to  kill — He  just  then  probably  saw  the  design  to  kill  him 
rising  in  their  hearts. 

12.  In  the  prayer  of  God — ^HThe  phrase  is  singular  and  emphatioal,  to  imply  an 
extraordinary  and  sublime  devotion. 

»  Matt,  lii,  1 :  Hark  ii,  23.         t  1  Sam.  zxi,  6.         %  Matt,  xii,  9 ;  Mark  iii,  1. 
iMaikiii,  U.       UMatt.s,2i  Markiu,  U;  Act«i,19. 


156  ST.  LUKE. 

14  also  he  named  apostles :    Simon  (whom  also  he  named  Peter) 

and  Andrew  his  brother,  James  and  John,  Philip  and  Bartholo- 

Id  mew,  Matthew  and   Thomas,  James   the  son  of  Alpheus,   and 

16  Simon  called  Zelotes,  Jude  the  brother  of  James,  and  Judas  Iscariot, 

17  who  also  became  a  traitor.  And  coming  down  with  them,  he  stood 
on  a  plain,  and  the  company  of  his  disciples,  and  a  great  multi- 
tude of  people  from  all  Judea  and  Jerusalem,  and  the  sea  coast  of 
Tyre  and  Sidon,  who  were  come  to  hear  him,  and  to  be  healed  of 

16  their  diseases ;  And  they  that  were  vexed  with  unclean  spirits :  and 

19  they  were  healed.  And  the  whole  multitude  sought  to  touch  him ; 
for  virtue  went  out  of  him,  and  healed  them  all. 

20  ■    *  And  lifting  up  his  eyes  on  his  disciples  he  said,  Happy  are 

21  ye  poor;  for  yours  is  the  kingdom  of  God.  Happy  are  ye  that 
hunger  now ;  for  ye  shall  be  satisfied :  happy  are  ye  that  weep  now ; 

22  for  ye  shall  laugh.  Happy  are  ye  when  men  shall  hate  you,  and 
shall  separate  you  frofn  their  company,  and  shall  revile  you,  and 

23  east  out  your  name  as  evil,  for  the  Son  of  man's  sake.  Rejoice  in 
that  day  and  leap  for  joy :  for  behold  your  reward  is  great  in  hea- 

24  ven ;  for  in  like  manner  did  their  fathers  to  the  prophets.     But 

25  wo  to  you  that  are  rich ;  for  ye  have  your  consolation.  Wo  to  you 
that  are  full ;  for  ye  shall  hunger ;  wo  to  you  that  laugh  now ;  for 

26  ye  shall  mourn  and  weep.  Wo  to  you,  when  all  men  shall  speak 
well  of  you ;  for  so  did  their  fathers  to  the  false  prophets. 

27  f  But  I  say  to  you  that  hear,  Love  your  enemies ;  do  good  to 

28  them  that  hate  you.     Bless  them  that  curse  you,  pray  for  them 

29  that  despitefully  use  you.  if^  And  to  him  that  smiteth  thee  on  the 
cheek,  offer  also  the  other :  and  to  him  that  taketh  away  thy  cloak, 

30  forbid  not  to  take  thy  coat  also.  ^  Give  to  every  man  that  asketh 
thee,  and  of  him  that  taketh  away  thy  goods,  ask  them  not  again. 

*•■■■■■■  ■  "^  I   ■    ■■   ■  I  I  »  ■  ■      mm^         ■       11  ■  I  ■!■  »■        I  »      ■  I   ■     ■■  ■  ■  I     ■  ■    ■■  ■ 

15.  Simon  called  Zelotet — Full  of  zeal ;  otherwise  colled  Simon  the  Canaanite. 

17.  On  a  plain — At  the  foot  of  the  mountain. 

SO.  In  the  following  verses  our  Lord,  in  the  audience  of  his  newly-choson  dis. 
ciples,  and  of  the  multitude,  repeats,  $tanding  on  the  plain,  many  remarkable 
passages  of  the  sermon  ho  had  before  delivered,  sitting  on  the  mount. 

He  hero  again  pronounces  the  poor  and  the  hungry,  the  moumera,  and  the  per- 
oeeuttd,  happy ;  and  represents  as  miserable  those  who  are  rich,  and  full,  and 
JOU0U8,  and  applauded:  because  generally  prosperity  is  a  sweet  poison,  and 
affliction  a  healing,  though  bitter  medicine.  Let  the  thought  reconcile  us  to 
adversitv,  and  awaken  our  caution  when  the  world  smiles  upon  us ;  when  a 
plentiful  table  is  spread  before  us,  and  our  cup  is  running  over ;  when  our  spirits 
are  gaj ;  and  we  hear  (what  nature  loves)  our  own  praise  from  men.  Happy 
ere  ye  poor — The  word  seems  here  to  be  taken  literally :  yo  who  have  left  all 
for  me. 

34.  Miserable  are  ye  rich — If  ye  have  received  or  sought  your  consolation  or 
happiness  therein. 

35.  Full — Of  meat  and  drink,  and  worldly  goods.  That  laugh — ^That  are  of  a 
light  trifling  spirit. 

36.  Wo  to  you  when  all  men  ehall  epeak  weU  of  you — But  who  will  believe  this  7 

37.  But  I  eay  to  you  that  hear — Hitherto  our  Lord  had  spoken  only  to  particu 
lar  sorts  of  persons :  now  he  begins  speaking  to  all  in  general. 

39.  To  him  that  emiteth  thee  on  the  cheek — Taketh  away  thy  cloak — ^These  seem 
to  be  proverbial  expressions,  to  sigrnify  an  invasion  of  the  tenderest  points  of 
honour  and  property.     Offer  the  other — Forbid  not  thy  coat — ^That  is,  rather  yield 
to  his  repeating  the  affront  or  injurv,  than  gratify  resentment  in  righting  your 
self,  in  any  method  not  becoming  Christian  love. 

«Matt.v,3        tMatt.v,44.        tMatt.v,39.        4iritt.T,42. 


CHAPTER  VI.  157 

31  ^  And  as  ye  would  that  men  should  do  to  you,  do  ye  also  to  them 

32  likewise.     For  if  ye  love  them  that  love  you,  what  thank  have  ye  ? 
3§  For  sinners  also  love  those  that  love  them.     And  if  ye  do  good  to 

them  that  do  good  to  you,  what  thank  have  ye  ?     For  even  sinners 

34  do  the  same.  And  if  ye  lend  to  them  of  whom  ye  hope  to  receive, 
what  thank  have  ye  ?     For  even  sinners  lend  to  sinners,  to  receive 

35  as  much  again.  But  love  ye  your  enemies,  and  do  good  and  lend, 
hoping  for  nothing  again ;  and  your  reward  shall  be  great,  and  ye 
shall  be  sons  of  the  Highest;  for  he  is  kind  to  the  unthankful 

36  and  the  evil.     Be  ye  therefore  merciful,  as  your  Father  also  is 

37  merciful,  f  Judge  not,  and  ye  shall  not  be  judged :  condenm  not 
and  ye  shall  not  be  condemned :  forgive,  and  ye  shall  be  forgiven : 

38  Give  and  it  shall  be  given  to  you ;  good  measure,  pressed  down, 
and  shaken  together,  and  running  over,  shall  they  give  into  your 
bosom.     For  with  the  same  measure  that  ye  mete  with,  it  shall 

39  be  measured  to  you  again.  And  he  spoke  a  parable  to  them, 
t  Can  the  blind  lead  the  blind  ?     Will  they  not  both  fall  into  the 

40  ditch  ?     §  The  disciple  is  not  above  his  master,  but  every  one  that 

41  is  perfected,  shall  be  as  his  master.  ||  And  why  bcholdest  thou  the 
mote  that  is  in  thy  brother's  eye,  but  perceivest  not  the  beam  that 

42  is  in  thine  own  eye  ?  Or  how  canst  thou  say  to  thy  brother,  Bro- 
ther, let  me  pull  out  the  mote  that  is  in  thine  eye,  thou  thyself  not 
seeing  the  beam  that  is  in  thine  own  eye.  Thou  hypocrite,  cast 
first  the  beam  out  of  thine  own  eye,  and  then  shalt  thou  see  clearly 

43  to  pull  out  the  mote  that  is  in  thy  brother's  eye.  For  there  is  no 
good  tree  which  bringeth  forth  corrupt  fruit,  neither  a  corrupt  tree 

44  which  bringeth  forth  good  fruit.  For  every  tree  is  known  by  its 
own  fruit ;  for  they  do  not  gather  figs  from  thorns,  nor  from  a  bram- 

45  hie  do  they  gather  grapes.  A  good  man,  out  of  the  good  treasure 
of  his  heart,  bringeth  forth  that  which  is  good ;  and  an  evil  man,  out 

30.  Oive  to  every  one — Friend  or  enemy,  what  thou  canst  spare,  and  he  really 
wants :  and  of  him  that  taketh  away  thy  goods — By  borrowing,  if  he  be  insolvent, 
ask  them  not  again. 

32.  It  is  ffreatly  observable,  our  Lord  has  so  little  regard  for  one  of  the  highest 
instances  oi  natural  virtue,  namely,  the  returning  love  for  love,  that  he  does  not 
account  it  even  to  deserve  thanks.  For  even  mnner$t  saith  he,  do  the  same  .*  men 
who  do  not  regard  God  at  all.  Therefore  he  may  do  this,  who  has  not  taken 
one  step  in  Cl^istianity. 

38.  Into  your  bosom — Alluding  to  the  mantles  the  Jews  wore,  into  which  a  large 
quantity  of  com  might  be  received.  With  the  eame  measure  that  ye  mete  with, 
it  shall  be  measured  to  you  again — Amazing  goodness !  So  we  are  permitted 
even  to  carve  for  ourselves !  We  ourselves  are,  as  it  were,  to  tell  God  how  muck 
mercy  he  shall  show  us  !  And  can  wo  bo  content  with  less  than  the  very  largest 
measure  ?  Give  then  to  man,  what  thou  designest  to  receive  of  God. 

39.  He  spake  a  parable — Our  Lord  sometimes  used  parables  when  ho  knew 
plain  and  open  declarations  would  too  much  inflame  the  passions  of  his  hearers. 
It  is  for  this  reason  he  uses  this  parable.  Can  the  blind  lead  the  blind  ? — Can  the 
scribes  teach  this  way,  which  they  know  not  themselves  7  Will  not  they  and 
their  scholars  perisli  together?  Can  they  make  their  disciples  any  better  than 
themselves  7  But  as  for  those  who  will  be  my  disciples,  they  shall  be  all  taughi 
of  Ghd;  who  will  enable  them  to  come  to  the  measure  of  the  stature  of  thefsdms9 
of  their  Hosier.  Be  not  ye  like  their  disciples,  censuring  others,  and  not  amen4' 
ing  yourselves. 

*  Matt,  vii,  12.       t  Matt,  vii,  1.        lMatt.zv,U.       i  Matt  x,  34 ;  Jc^  xv,  80, 

BMatt.  vii,3. 


158  ST.  LUKE. 

of  the  evil  treasure  of  his  heart,  bringeth  forth  that  which  is  evil : 

46  for  out  of  the  abundance  of  the  heart  his  mouth  speaketh.  *  An4 
why  call  ye  me  Lord,  Lord,  and  do  not  the  things  which  I  say  ? 

47  t  Whosoever  cometh  to  me,  and  heareth  my  sayings,  and  doth 

48  them,  I  will  show  you  to  whom  he  is  like.  He  is  like  a  man 
who  built  a  house,  and  digged  deep,  and  laid  the  foundation  on  a 
rock :  and  when  a  flood  arose,  the  stream  broke  vehemently  upon 
that  house,  but  could  not  shake  it ;  for  it  was  founded  on  a  rock. 

49  But  he  that  heareth,  and  doth  not,  is  like  a  man  that  built  a  house 
without  a  foundation  upon  the  earth:  against  which  the  stream 
broke  vehemently,  and  immediately  it  fell ;  and  the  breach  of  that 
house  was  great. 

VIL       X  Now  when  he  had  ended  all  his  sayings  in  the  hearing  of 

2  the  people,  he  entered  into  Capernaum.     And  a  certain  centurion^s 

3  servant  who  was  dear  to  him,  was  sick  and  ready  to  die.  And 
hearing  of  Jesus,  he  sent  to  him  elders  of  the  Jews,  beseeching 

4  him  to  come  and  heal  his  servant.  And  coming  to  Jesus,  they  be- 
sought him  earnestly,  saying,  he  is  worthy  for  whom  thou  shouldest 

5  do  this.     For  he  loveth  our  nation,  and  hath  himself  built  us  a 

6  83magogue.  Then  Jesus  went  with  them.  And  when  he  was  now 
not  far  from  the  house,  the  centurion  sent  friends  to  him,  saying 
to  him.  Lord,  trouble  not  thyself ;  for  I  am  not  worthy  that  thou 

7  shouldest  enter  under  my  roof.  Wherefore  neither  thought  I  my- 
self worthy  to  come  to  thee ;  but  speak  in  a  word,  and  my  servant 

8  shall  be  healed.  For  I  am  a  man  set  under  authority,  having  sol- 
diers under  me :  and  I  say  to  one,  Gro,  and  he  goeth,  and  to  ano- 
other.  Come,  and  he  cometh,  and  to  my  servant.  Do  this,  and  he 

9  doth  it.  Jesus  hearing  these  things,  marvelled  at  him,  and  turn- 
ing, said  to  the  people  that  followed  him,  I  say  to  you,  I  have 

10  not  found  so  great  faith  in  Israel.  And  they  that  had  been 
sent,  returning  to  the  house,  found  the  servant  whole  that  had 
been  sick. 

11  And  he  went  afterward  to  a  city  called  Nain,  and  many  of  his 

12  disciples  went  with  him  and  a  great  multitude.  And  as  he  drew 
nigh  the  gate  of  the  city,  behold  a  dead  man  was  carried  out,  the 
only  son  of  his  mother,  and  she  was  a  widow ;  and  a  great  multi- 

13  tude  of  the  city  was  with  her.     And  the  Lord  seeing  her,  was 

14  moved  with  tender  compassion  for  her,  and  said.  Weep  not.     And 

15  coming  near,  he  touched  the  bier,  and  the  bearers  stood  still.  And 
he  said,  Young  man,  I  say  to  thee,  Arise.     And  the  dead  man  sat 

16  up,  and  began  to  speak  :  and  he  delivered  him  to  his  mother.  And 
fear  seized  all,  and  they  glorified  God,  saying,  A  great  prophet  is 

17  risen  up  among  us ;  and  God  hath  visited  his  people.  And  this 
rumour  of  him  went  forth  through  all  Judea,  and  all  the  country 
round  about. 

18  §  And  the  disciples  of  John  informed  him  of  all  these  things. 

19  And  John,  calling  to  him  two  of  his  disciples,  sent  them  to  Jesus, 

46.  And  vohy  call  ye  me  Lordt  Lord — What  will  fair  profenions  avail,  without 
a  life  anaworable  thereto  ? 

VII.  3.  Hearing  of  Jettu — Of  his  miracles,  and  of  hk  arrival  at  Capernaum 

*Matt.Tii,21.        t  Matt,  rii,  24.        |  Matt,  viii,  5.        4Matt.zi,2. 


CHAPTER  Vll.  Id9 

20  saying,  Art  thou  he  that  is  to  come,  or  look  we  for  another  ?  And 
the  men  bemg  come  to  him,  said,  John  the  Baptist  hath  sent  us  to 
thee,  saying.  Art  thou  he  that  is  to  come,  or  look  we  for  another  ? 

21  And  in  that  hour  he  cured  many  of  diseases  and  plagues,  and  of 

22  evil  spirits,  and  to  many  that  were  blind  he  gave  sight.  And  he 
answering  said  to  them.  Go  and  relate  to  John  the  things  ye  have 
seen  and  heard :  the  blind  see ;  the  lame  walk ;  the  lepers  are 
cleansed ;  the  deaf  hear ;  the  dead  are  raised ;  to  the  poor  the  Gos- 

23  pel  is  preached.     And  happy  is  he,  whosoever  shall  not  be  oifend- 

24  ed  at  me.  And  when  the  messengers  of  John  were  departed,  he 
said  to  the  people  concerning  John,  What  went  ye  out  into  the 

25  wilderness  to  see  ?  A  reed  shaken  by  the  wind  ?  But  what  went 
ye  out  to  see  ?  A  man  clothed  in  soft  garments  ?  Behold,  they 
that  are  splendidly  apparelled,  and  live  delicately,  are  in  kings'  pa- 

26  laces.     But  what  went  ye  out  to  see  ?     A  prophet  1     Yea,  I  say 

27  to  you,  and  much  more  than  a  prophet.  This  is  he  of  whom  it  is 
written,  *  Behold,  I  send  my  messenger  before  thy  face,  who  shall 

28  prepare  thy  way  before  thee.  For  I  say  to  you.  Among  those  that 
are  bom  of  women,  there  is  not  a  greater  prophet  than  John  the 
Baptist ;  but  he  that  is  least  in  the  kingdom  of  God  is  greater  than 

29  he.     And  all  the  people  that  heard  him,  and  the  publicans,  justified 

30  God,  being  baptized  with  the  baptism  of  John.  But  the  Pharisees 
and  the  scribes  made  void  the  counsel  of  God  toward  themselves, 

:U  being  not  baptized  of  him.     To  whom  then  shall  I  liken  the  men 

32  of  this  generation,  and  to  what  are  they  like  ?  They  are  like  chil- 
^en  sitting  in  the  market  place,  and  calling  one  to  another,  and 
saying,  We  have  piped  to  you,  and  ye  have  not  danced  ;  we  have 

33  mourned  to  you,  and  ye  have  not  wept.  For  John  the  Baptist  came 
neither  eating  bread,  nor  drinking  wine  ;  and  ye  say  he  hath  a 

34  devil.     The  Son  of  man  is  come  eating  and  drinking ;  and  ye  say, 

'22,  To  the  poor  the  Gospel  is  preached — Which  is  the  greatest  mercy,  and  the 
greatest  miracle  of  all. 

24.  When  the  messengers  were  departed — He  did  not  speak  the  following  things 
in  the  hearing  of  John's  disciples,  lest  he  should  seem  to  flatter  John,  or  to  com. 
pliment  him  into  an  adherence  to  his  former  testimony.  To  avoid  all  suspicion 
of  this  kind,  he  deferred  his  commendation  of  him,  till  the  messengers  were 
gone  ;  and  then  delivered  it  to  the  people,  to  prevent  all  imaginations,  as  if  John 
were  wavering  in  his  judgment,  and  had  sent  the  two  disciples  for  his  own,  rather 
than  their  satisfaction. 

23.  There  is  not  a  greater  prophet  than  John — A  greater  teacher.  But  he  that 
is  least  in  the  kingdom  of  God — ^The  least  teacher  whom  I  send  forth. 

29.  And  all  the  people — Our  Lord  continues  his  discourse  :  justified  Qod — 
<.)wncd  his  wisdom  and  mercy  in  thus  calling  them  to  repentance,  and  preparing 
them  for  Him  that  was  to  come. 

30.  But  the  Pharisees  and  scribes — ^The  good,  learned,  honourable  men :  made 
void  the  counsel,  the  gracious  design,  of  God  toward  them — ^They  disappointed  all 
these  methods  of  his  love,  and  would  receive  no  benefit  from  them. 

32.  They  are  like  children  sitting  in  the  market  place — So  froward  and  perverse, 
that  no  contrivance  can  be  found  to  please  them.  It  is  plain  our  Lord  means,  that 
they  were  like  the  children  complained  of,  not  like  those  that  made  the  complaint. 

34.  But  wisdom  is  justified  by  all  her  children — The  children  of  wisdom  are 
those  who  are  truly  wise  unto  salvation.  The  wisdom  of  God  in  all  these  dii. 
pensations,  these  various  methods  of  calling  sinners  to  repentance,  is  owned  and 
heartily  approved  by  all  these. 

•  Mai.  iii,  1. 


160  ST.  LUKE. 

Et^hold  a  gluttonous  man,  and  a  wine  bibber,  a  friend  of  publicans 

35  and  sinners.     But  wisdom  is  justified  by  all  her  children. 

36  And  one  of  the  Pharisees  asked  him  to  cat  with  him.     And  go- 

37  ing  into  the  Pharisee's  house,  he  sat  down  to  table.  And  behold, 
a  woman  in  the  city,  who  had  been  a  sinner,  when  she  knew 
that  Jesus  sat  at  table  in  the  Pharisee's  house,  brought  an  alabaster 

38  box  of  ointment.  And  standing  at  his  feet  behind  him  weeping, 
watered  his  feet  with  a  shower  of  tears,  and  wiped  them  with  the 
hairs  of  her  head,  and  kissed  his  feet,  and  anointed  them  with  the 

39  ointment.  But  the  Pharisdl&T^ho  had  invited  him,  seeing  it,  spake 
within  himself,  saying.  This  man,  if  he  were  a  prophet,  would  have 
known  who  and  what  manner  of  woman  this  is  that  toucheth  him ; 

40  for  she  is  a  sinner.     And  Jesus  answering  said  to  him,  Simon,  I 

41  have  somewhat  to  say  to  thee.  And  he  saith.  Master,  say  on.  A 
certain  creditor  had  two  debtors :  the  one  owed  five  hundred  pence, 

42  and  the  other  fifly.     But  they  having  nothing  to  pay,  he  frankly 

43  forgave  them  both.  Which  therefore  will  love  him  most  ?  Simon 
answering  said,  I  suppose  he  to  whom  he  forgave  most.     He  said 

44  to  him.  Thou  hast  rightly  judged.  And  turning  to  the  woman,  he 
said  to  Simon,  Seest  thou  this  woman  ?  I  entered  into  thy  house, 
thou  gavest  me  no  water  for  my  -feet :  but  she  hath  watered  my 

45  feet  with  tears,  and  wiped  tJiem  with  the  hairs  of  her  head.  Thou 
gavest  me  no  kiss ;  but  she,  from  the  time  I  came  in,  hath  not 

46  ceased  to  kiss  my  feet.     Thou  didst  not  anoint  my  head  with  oil : 

47  but  she  hath  anointed  my  feet  with  ointment.  Wherefore  I  say  to 
thee,  those  many  sins  of  hers  are  forgiven ;  therefore  she  loveth 

48  much :  but  he  to  whom  Httle  is  forgiven,  loveth  little.   And  he  saith 

49  to  her.  Thy  sins  are  forgiven  thee.   And  they  that  sat  at  table  with 

50  him  said  within  themselves.  Who  is  this  that  forgiveth  sins  also " 
And  he  said  to  the  woman,  Thy  faith  hath  saved  thee  :  go  in  peace. 

VIII.       And  afterward  he  went  through  every  city  and  village  preach- 
ing and  publishing  the  glad  tidings  of  the  kingdom  of  God :  and  the 
2  twelve  were  with  him.     And  certain  women  who  had  been  healed 


36.  And  one  of  the  Pharigeea  asked  him  to  eat  with  him — Let  tho  candour  with 
which  our  Lord  accepted  this  invitation,  and  his  gentleness  and  prudence  at  thiF 
ensnaring  entertainment,  teach  us  to  mingle  the  wisdom  of  tho  serpent,  with  the 
innocence  and  sweetness  of  tho  dove.  Let  us  neither  absolutely  refuse  all 
favours,  nor  resent  all  neglects,  from  those  whose  friendship  is  at  best  very 
doubtful,  and  their  intimacy  by  no  means  safe. 

37.  A  woman — Not  the  same  with  Mary  of  Bethany,  who  anointed  him  six 
days  before  his  last  passovcr. 

40.  And  Jesua  said,  Simon,  I  have  somewhat  to  say  to  thee — So  tender  and  cour. 
teous  an  address  does  our  Lord  use  even  to  a  proud,  censorious  Pharisee ! 

43.  Which  of  them  wUl  love  him  most  ? — Neither  of  them  will  love  him  at  all, 
before  he  has  forgiven  them.  An  insolvent  debtor,  till  he  is  forgiven,  does  not 
love,  hat  fly  his  creditor. 

44.  Thou  gavest  me  no  water — It  was  customary  with  tho  Jews  to  show  re. 
spect  and  kindness  to  their  welcome  guests,  by  soluting  them  with  a  kiss,  by 
washing  their  feet,  and  anointing  their  heads  with  oil,  or  some  fine  ointment. 

47.  Those  many  sins  of  hers  are  forgiven;  therefore  she  loveth  much — ^The  fruit 
of  her  having  had  much  forgiven.  It  should  carefully  be  observed  here,  that  her 
love  is  mentioned  as  the  ^eet  and  evidence,  not  the  cause  of  her  pardon.  She 
knew  that  much  had  been  forgiven  her,  and  therefore  she  loved  moch. 

50.  7Ay  faUh  hath  smnd  ikee^Voi  tby  lore.   Love  ia  nhmtioD. 


CHAPTER  VIII.  161 

of  evil  spirits  and  infirmities,  Mary,  called  Magdalene,  out  of  whom 

3  had  gone  seven  devils,  And  Joanna,  the  wife  of  Chuza,  Herod*fl 
steward,  and  Susanna,  and  many  others,  who  ministered  to  him  of 
their  substance. 

4  *  And  a  great  multitude  being  gathered  together,  coming  to  him 

5  out  of  every  city,  he  spake  by  a  parable,  A  sower  went  forth  to 
sow  his  seed :  and  while  he  sowed,  some  fell  by  the  high-way  side  ; 
and  it  was  trodden  down,  and  the  birds  of  the  air  devoured  it. 

6  And  some  fell  upon  the  rock,  and  springing  up,  it  withered  away, 

7  because  it  lacked  moisture.     And  some  fell  among  thorns,  and  the 

8  thorns  sprang  up  with  it,  and  choked  it.  And  other  fell  on  good 
ground,  and  sprang  up,  and  yielded  fruit  a  hundred  fold.  And 
saying  these  things,  he  cried  aloud.  He  that  hath  ears  to  hear,  let 

9  him  hear.     And  his  disciples  asked  him.  What  is  the  parable  ? 

10  And  he  said,  To  you  it  is  given  to  know  the  mysteries  of  the  king- 
dom of  God,  but  to  others  in  parables,  so  that  seeing  they  do  not 

11  see,  and  hearing  they  do  not  understand.     Now  the  parable  is 

12  this  :  the  seed  is  the  word  of  God.  Those  by  the  high-way  side 
are  they  that  hear ;  then  cometh  the  devil  and  taketh  away  the 
word  out  of  their  hearts,  lest  they  should  believe  and  be  saved. 

13  Those  on  the  rock  are  they  who,  when  they  hear,  receive  the  word 
with  joy.     But  they  have  no  root,  who  for  a  while  believe  ;  but  in 

14  time  of  temptation  fall  away.  That  which  fell  among  the  thorns 
are  they  who,  having  heard,  go  forth,  and  are  choked  with  cares, 
and  riches,  and  pleasures  of  this  life,  and  bring  no  fruit  to  perfec- 

15  tion.  But  that  on  the  good  ground  are  they  who,  having  heard 
the  word,  keep  it  in  an  honest  and  good  heart,  and  bring  forth  fruit 

16  with  perseverance.  fNo  man  having  lighted  a  candle,  covereth  it 
with  a  vessel,  or  puttcth  it  under  a  bed  ;  but  setteth  it  on  a  can- 

1 7  dlestick,  that  they  who  come  in  may  see  the  light.  {  For  there  is 
nothing  hid  that  shall  not  be  discovered,  neither  any  thing  con- 

1 8  cealed,  that  shall  not  be  known  and  come  to  light.  ^  Take  heed, 
therefore,  how  ye  hear :  for  whosoever  hath,  to  him  shall  be  given ; 
and  whosoever  hath  not,  from  him  shall  be  taken  away  even  what 
he  most  assuredly  hath. 

19  I  Then  came  toward  him  his  mother  and  his  brethren,  but  could 

20  not  come  to  him  for  the  crowd.  And  it  was  told  him  by  some  who 
said,  Thy  mother  and  thy  brethren  stand  without,  desiring  to  speak 

21  with  thee.  And  he  answering  said  to  them.  My  mother  and  my 
brethren  are  these  who  hear  the  word  of  God  and  do  it. 


VIII.  2.  Mary  Magdalene — Or  Mary  of  Magdala,  a  town  in  Galilee  :  probably 
the  person  mentioned  in  the  last  chapter. 

15.  Who— keep  it — Not  like  the  high-way  side :  And  bring  forth  fruit — Not 
like  the  thorny  ground  :  With  pereeveranee — Not  like  the  stonv. 

16.  No  man  having  lighted  a  candle — As  if  he  had  said,  And  let  your  good  fhiit 
appear  openly. 

17.  For  nothing  is  hid — Strive  not  to  conceal  it  at  all;  for  yon  can  conceal 
nothing  long. 

18.  Tlie  word  commonly  translated  teemeth^  wherever  it  occurs,  doei  not 
weaken,  but  greatly  strengthens  the  sense. 

*  Matt.  Jiiu,  1 ;  Maik  iT,  1.  t  Matt,  t,  15 ;  Maik  it,  21 ;  Chap,  zi,  33.  t  Matt,  z,  20 ; 
Markiv,22;  Cliap.ai,S.  ^Matt.  ziii,  12;  Mark  iT,85;  Cbap.xiz,26.  ||  lUtt.  zii. 
40 ;  Maik  iii,  31. 

11 


162  ST.  LUKE. 

22  *  And  on  a  certain  day  he  went  into  a  vessel  with  his  disciples  : 
and  he  said  to  them,  Let  us  go  over  to  the  other  side  of  the  lake. 

28  And  they  put  to  sea.  And  as  they  sailed,  he  fell  asleep.  And 
there  came  down  a  storm  of  wind  on  the  lajce,  and  they  were  filled 

24  with  water,  and  were  in  danger.  And  coming  to  him,  they  awoke 
him,  saying.  Master,  master,  we  perish !  And  rising  he  rebuked 
the  wind  and  the  raging  of  the  water,  and  they  ceased,  and  there 

25  was  a  calm.  And  he  said  to  them,  Where  is  your  faith  ?  But  they 
were  afraid  and  wondered,  saying  one  to  another.  What  manner  of 
man  is  this  ?  For  he  commandeth  even  the  winds  and  the  water, 
and  they  obey  him. 

26  fAnd  they  sailed  to  the  country  of  the  Gadarenes,  which  is 

27  over  against  Galilee.  And  as  he  went  forth  to  land,  there  met  him 
out  of  the  city,  a  certain  man  that  had  had  devils  a  long  time,  and 

26  wore  no  clothes  neither  abode  in  a  house,  but  in  the  tombs.  But 
seeing  Jesus,  he  cried  out  and  fell  down  before  him,  and  said  with 
a  loud  voice,  What  have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 

29  most  high  God  ?  I  beseech  thee  torment  me  not.  (For  he  had 
commanded  the  unclean  spirit  to  come  out  of  the  man :  for  many 
times  it  had  caught  him,  and  he  had  been  kept  bound  with  chains 
and  fetters,  and  breaking  the  bands  asunder,  he  had  been  driven  by 

30  the  devil  into  the  deserts.)  And  Jesus  asked  him,  saying.  What 
is  thy  name  ?    And  he  said.  Legion ;   because  many  devils  had 

31  entered  into  him.     And  they  besought  him  that  he  would  not  com- 

32  mand  them  to  go  away  into  the  abyss.  And  there  was  a  herd 
of  many  swine  feeding  on  the  mountain :  and  they  besought  him, 
that  he  would  suffer  them  to  enter  into  them :    and  he  suffered 

33  them.  Then  the  devils  going  out  of  the  man,  entered  into  the 
swine  :  and  tlie  herd  rushed  down  the  steep  into  the  lake,  and  wcie 

34  stifled.     And  they  that  fed  them,  seeing  what  was  done,  fled,  and 

35  went  and  told  it  in  the  city  and  in  the  country.  Then  they  went 
out  to  see  what  was  done,  and  came  to  Jesus,  and  found  the  man 
out  of  whom  the  devils  were  departed,  sitting  at  the  feet  of  Jesus, 

36  clothed,  and  in  his  right  mind :  and  they  were  afraid.  They  also 
that  had  seen  it  related  to  them,  how  he  that  was  possessed  by  the 

37  devils,  was  healed.  %  Then  the  whole  multitude  of  the  country  of 
the  Gadarenes  round  about,  besought  him  to  depart  from  them ;  for 
they  were  taken  with  great  fear,  and  he  went  into  the  vessel  and 

38  returned.  And  the  man  out  of  whom  the  devils  were  departed, 
besought  him  that  he  might  be  with  him.     But  Jesus  sent  him 

39  away,  saying.  Return  home,  and  tell  how  great  things  God  hath 
done  for  thee.  And  he  went  and  published  through  the  whole  city, 
]iow  great  things  Jesus  had  done  for  him. 

29.  For  many  times  it  had  caught  him — ^Therefore  our  compasiionato  Lord 
made  tho  more  haste  to  cast  bim  out. 

31.  The  ahy89 — That  b,  the  bottomless  pit. 

32.  To  enter  into  the  noine — Not  that  they  were  anv  easier  in  the  swine  than 
out  of  them.  Had  it  been  so,  they  would  not  so  soon  have  dislodgod  themsolvos, 
by  destroying  the  herd. 

•  Matt.  Tiii,  23 ;  HaikiT,85.       f  If  att.  viii,  2S ;  Mark  t,  1.       tMatLia,  1; 

Maik  T,  IS. 


CHAPTER  IX.  163 

40  •And  when  Jesus  returned,  the  multitude  gladly  received  him  ; 

41  for  they  were  all  waiting  for  him.  And  behold,  there  came  a  man 
named  Jairus,  and  he  was  a  ruler  of  the  synagogue ;  and  falling 
down  at  the  feet  of  Jesus,  he  besought  him  to  come  to  his  house. 

42  For  ho  had  an  only  daughter,  about  twelve  years  of  age,  and  she 

43  lay  dying.  But  as  he  went,  the  multitude  thronged  him.  And  a 
woman  who  had  had  a  flux  of  blood  twelve  years,  and  had  spent 
all  her  living  upon  physicians,  neither  could  be  healed  by  any, 

44  Coming  behind  him,  touched  the  border  of  his  garment,  and  imme- 

45  diately  her  flux  of  blood  stanched.  And  Jesus  said.  Who  touched 
me ;  when  all  denied,  Peter  and  they  that  were  with  him,  said, 
Master,  the  multitude  throng  thee,  and  press  thee,  and  say  est  thou, 

46  Who  is  it  that  touched  me?    And  Jesus  said.  Some  one  hatli 

47  touched  me ;  for  I  know  that  virtue  is  gone  out  of  me.  And  the 
woman,  seeing  that  she  was  not  hid,  came  trembling,  and  falling 
down  before  him,  declared  to  him  before  all  the  people,  for  what 
cause  she  had  touched  him,  and  how  she  had  been  healed  imme- 

48  diately.     And  he  said  to  her,  Daughter,  take  courage :    thy  faith 

49  hath  saved  thee  ;  go  in  peace.  While  he  yet  spake,  there  comcth 
one  from  the  ruler  of  the  83rnagogue's,  saying  to  him.  Thy  daugh- 

50  ter  is  dead,  trouble  not  the  Master.  Jesus  hearing  it,  answered 
him,  saying.  Fear  not ;    only  believe,  and  she   shall  bo   made 

51  whole.  And  coming  into  the  house,  he  suffered  none  to  go  in, 
save  Peter  and  John  and  James,  and  the  father  and  the  mother  of 

52  the  maiden.     And  all  wept  and  bewailed  her.     But  he  said,  Weep 

53  not ;  she  is  not  dead  ;  but  sleepeth.     And  they  laughed  him  to 

54  scorn,  knowing  that  she  was  dead.     And  he  put  them  all  out,  and 

55  taking  her  by  the  hand,  called,  saying,  Maid,  arise.  And  her 
spirit  returned,  and  she  arose  straightway,  and  he  commanded  to 

56  give  her  to  eat.  And  her  parents  were  astonished  ;  but  he  charged 
them  to  tell  no  man  what  had  been  done. 

IX.     tAnd  calling  together  the  twelve,  he  gave  them  power  and 

2  authority  over  all  devils  and  to  cure  diseases.     And  he  sent  them 

3  to  preach  the  kingdom  of  God,  and  to  heal  the  sic^.  And  said  to 
them.  Take  nothing  for  your  journey,  neither  staves,  nor  scrip, 

4  nor  bread,  nor  money :  neither  have  two  coats  apiece.     And  into 

5  whatsoever  house  ye  enter  there  abide  and  thence  depart.  And 
whosoever  will  not  receive  you,  when  ye  go  out  of  that  city  shake 
off  the  very  dust  from  your  feet  for  a  testimony  against  them. 

0  And  they  departed,  and  went  through  the  towns  preaching  the 
Gospel,  and  healing  every  where. 

7  i  Now  Herod  the  tetrarch  heard  of  all  the  things  that  were  done 

8  by  him.  And  he  was  perplexed,  because  it  was  said  by  some, 
that  John  was  risen  from  the  dead ;  and  by  some,  that  Elijah  had 
appeared :  by  others,  that  one  of  the  old  prophets  was  risen  again. 

52.  She  19  not  dead  but  aleepeth — ^Her  foal  is  not  feporated  finally  from  the 
body;  and  thif  ihort  separation  is  rather  to  be  called  sleep  than  death. 

IX.  4.  Then  abide  and  thence  depart — ^That  is,  stay  in  that  hoase  till  ye  leave 
the  city. 

7.  It  was  said  by  eome — And  sodta  after  by  Herod  himfelf. 

8.  That  Elijah  had  appeared — ^He  ooald  not  rise  again,  beoaute  ho  did  not  dw. 

•MaikT,  21.       t  Matt.  1,1;  Mark Ti,  7.       t BCatt.  zzr,  1 ;  Mark  vi,  14. 


164  •  ST.  LUKE 

9  And  Herod  said,  John  have  I  beheaded  ;  but  who  is  this  of  whom 
I  hear  such  things  ?  And  he  sought  to  see  him. 

10  *  And  the  apostles  returning,  told  him  whatsoever  they  had  done. 
And  he  took  them  and  went  aside  privately  into  the  desert  of  fieth- 

1 1  saida.  And  when  the  multitudes  knew  it,  they  followed  him,  and 
he  received  them,  and  spake  to  them  of  the  kingdom  of  God,  and 

12  healed  them  that  had  need  of  healing,  t  And  the  day  began  to 
decline :  and  the  twelve  coming  to  him '  said.  Send  the  multitude 
away,  that  they  may  go  into  the  towns  and  country  round  about, 
and  lodge,  and  find  victuals  :  for  we  are  here  in  a  desert  place. 

13  But  he  said  to  them,  Give  ye  them  to  eat.  And  they  said.  Wo  have 
no  more  than  five  loaves  and  two  fishes,  except  we  should  go  and 

14  buy  meat  for  all  this  people.  For  they  were  about  five  thousand 
men.     And  he  said  to  his  disciples.  Make  them  sit  down  by  fifties 

15  in  a  company.     And  they  did  so,  and  made  them  all  sit  down. 

16  Then  taking  the  five  loaves  and  the  two  fishes,  and  looking  up  to 
heaven,  he  blessed  them  and  brake,  and  gave  to  the  disciples  to  set 

1 7  before  the  multitude.  And  they  all  ate  and  were  satisfied,  and  there 
were  taken  up  of  fragments  that  remained  twelve  baskets. 

18  :|:  And  as  ho  was  praying  apart,  his  disciples  were  with  him. 
And  he  asked  them  saying,  Whom  say  the  people  that  I  am  ?  They 

19  answering  said,  John  the  Baptist;    but  some  say,  Elijah;    and 

20  otliers,  that  one  of  the  old  prophets  is  risen  again.     He  said  to 

21  them.  But  whom  say  ye  that  I  am  ?  Peter  answering  said.  The 
Christ  of  God.     But  he  straitly  charged  and  commanded  them, 

22  to  tell  this  to  no  man,  saying.  The  Son  of  man  must  sufier  many 
things,  and  be  rejected  of  the  elders  and  chief  priests  and  scribes, 
and  be  killed,  and  be  raised  the  third  day. 

23  And  he  said  to  all,  If  any  man  be  willing  to  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross  daily,  and  follow  me. 

24  §  For  whosoever  dcsireth  to  save  his  life  shall  lose  it;  but  whoso- 

25  ever  shall  lose  his  life  for  my  sake,  he  shall  save  it:  For  what  is 
a  man  profited,  if  he  gain  the  whole  world,  and  lose  himself  or  be 

26  cast  away  ?  For  whosoever  shall  be  ashamed  of  me  and  of  my  words, 
of  him  shall  the  Son  of  man  be  ashamed,  when  he  shall  come  in 
his  own  glory,  and  in  his  Father's,  and  that  of  the  holy  angels. 

27  And  I  tell  you  of  a  truth  there  are  some  standing  here,  who  shall 
not  taste  of  death  till  they  see  the  kingdom  of  God. 

28  I  And  about  eight  days  after  these  sayings,  he  took  Peter  and 

29  John  and  James,  and  went  up  into  the  mountain  to  pray.  And  as 
he  prayed  the  fashion  of  his  countenance  was  altered,  and  his  rai- 

30  ment  became  white  and  glistering.     And  behold,  two  men  talked 

31  with  him,  who  were  Moses  and  Elijah,  Who  appearing  in  glory, 

18.  Apart — From  the  multitude.  And  he  atked  them — ^When  he  had  done 
prayinr,  during  which  they  probably  itayod  at  a  diitanco. 

33.  Saying — Ye  must  prepare  for  a  scene  far  different  from  thii. 

33.  Let  him  deny  hinuelf,  and  take  up  hit  crotB — ^The.necoHity  of  thia  duty  has 
been  ahown  in  many  places :  the  extent  of  it  is  specified  here,  daily — ^Therefore 
that  dav  is  lost  whorem  no  cross  is  taken  up. 

31.  in  glory — Like  Christ  with  whom  they  talked. 

»  Mark  vi,  30.      f  Matt,  nr,  15 ;  Mark  ti,  35 ;  John  Ti,  3.      1  Matt  zIt,  13 ;  Maik  Tiii,  27. 
$Matt.zTi,25;MarkTui,35;  Johnzii,25.      IMatLsrii,  1;  ACarkix,2. 


CHAPTER  II.  165 

spake  of  his  decease,  which  he  was  about  to  accomplish  at  Jeni* 

32  salem.  But  Peter  and  those  with  him  were  weighed  down  with 
sleep ;  and  awaking  they  saw  his  glory,  and  the  two  men  that 

33  stood  with  him.  And  just  as  they  were  parting  from  him,  Peter 
said  to  Jesus,  Master,  it  is  good  for  us  to  be  here  :  and  let  us  make 
three  tents,  one  for  thee,  and  one  for  Moses,  and  one  for  Elijah, 

34  not  knowing  what  he  said.  While  he  spake  thus,  a  cloud  came 
and  overshadowed  them,  and  they  feared  while  they  entered  into 

35  the  cloud.     And  there  came  a  voice  out  of  the  cloud,  saying.  This 

36  is  my  beloved  Son  ;  hear  ye  him.  And  when  the  voice  was  past, 
Jesus  was  found  alone  :  and  they  held  their  peace,  and  told  no  mao 
in  those  days  any  of  those  things  which  they  had  seen. 

37  *  And  the  next  day,  as  they  came  down  from  the  mountain,  a 

38  great  multitude  met  him.  And  behold,  a  man  from  the  multitude 
cried  aloud,  saying.  Master,  I  beseech  thee,  look  upon  my  son ;  for 

39  he  is  my  only  child.  And  lo,  a  spirit  taketh  him,  and  he  suddenly 
crieth  out,  and  it  teareth  him  that  he  foameth,  and  bruising  hinv 

40  hardly  departeth  from  him.  And  I  besought  thy  disciples  to  cast 

41  him  out,  and  they  could  not.  And  Jesus  answering,  said,  O  faith- 
less and  perverse  generation,  how  long  shall  I  be  with  you  and 

42  suffer  you  ?  Bring  thy  son  hither.     And  as  ho  was  yet  coming,  the 
devil  threw  him  down  and  tore  him :  and  Jesus  rebuked  the  un 
clean  spirit,  healed  the  child,  and  delivered  him  again  to  his  father. 

43  And  they  were  all  amazed  at  the  mighty  power  of  God.  And 
while  they  all  wondered  at  all  things  which  Jesus  did,  he  said  to 

44  his  disciples.  Let  these  sayings  sink  down  into  your  ears  ;  ffor  the 

45  Son  of  man  shall  be  delivered  into  the  hands  of  men.  But  they 
understood  not  this  saying,  and  it  was  hid  from  them,  so  that  they 

46  perceived  it  not ;  and  they  feared  to  ask  him  of  this  saying.  And 
there  arose  a  reasoning  among  them,  which  of  them  was  the  great- 

47  est  ?    X  And  Jesus  seeing  the  reasoning  of  their  heart,  took  a 

48  little  child,  and  set  him  by  him,  And  said  to  them.  Whosoever 
shall  receive  this  child,  in  my  name,  receiveth  me ;  and  whoso- 
ever shall  receive  me,  receiveth  him  that  sent  me  :    for  he  that  is 

49  least  among  you  all,  the  same  shall  be  great.  ^  And  John  answer- 
ing, said.  Master,  we  saw  one  casting  out  devils  in  thy  name,  and 

50  we  forbad  him ;  because  he  foUoweth  not  us.  And  Jesus  said  to 
him.  Forbid  him  not,  for  he  that  is  not  against  you  is  for  you. 

51  And  when  the  days  were  fulfilled,  that  he  should  be  received 

32.  They  taw  his  glory — ^The  Tery  same  exprouion  in  which  it  la  described  by 
St.  John,  chap,  i,  14 ;  and  hy  St.  Peter,  2  Pet.  i,  16. 

34.  A  cloud  came  and  overshadowed  them  all.  And  they,  the  apostles,  feared, 
while  they  (Mosea  and  Elijah)  entered  into  the  cloud,  which  took  them  away. 

44.  Let  these  sayings  sink  down  into  your  ears — That  is,  consider  them  deeply. 
In  joy  remember  the  cross.     So  wisely  does  our  Lord  balance  praise  with 

46.  And  there  arose  a  reasoning  among  them — ^This  kind  of  reasoning  alwayr 
arose  at  the  most  improper  times  that  could  be  imagined. 

48.  And  said  to  them — If  ye  would  be  truly  great,  humble  yourselves  to  the 
meunoflt  olBces.    He  that  is  least  in  his  own  eyes  shall  bo  great  indeed. 

51.  The  days  are  fulfilled  that  he  should  be  received  up — ^That  is,  the  time  of 

•  Matt,  zvii,  14 ;  Mark  ix,  14.        f  MaU.  xrii.  22 ;  Mark  ix,  20.        |  Matt,  xriii,  2  • 

Mark  ix,  37.        ^Markix,38. 


166  ST.  LUKE. 

52  up,  he  steadfastly  set  his  face  to  go  to  Jerusalem.  And  sent  mes- 
sengers before  his  face,  and  they  went  and  entered  into  a  village 

53  of  ^e  Samaritans,  to  make  ready  for  him.     But  they  did  not  re 
ceivo  him,  because  his  face  was  as  though  he  would  go  to  Jerusa- 

54  lem.  And  his  disciples  James  and  John  seeing  it,  said,  Lord,  wilt 
thou  that  we  bid  fire  come  from  heaven  and  consume  them,  even  as 

55  Elijah  did  ?     But  he  turning,  rebuked  them,  and  said,  Ye  know  not 

56  what  manner  of  spirit  ye  are  of:  For  the  Son  of  man  is  not  come 
to  destroy  men's  lives,  but  to  save  them.  And  they  went  to  another 
village. 

57  *  And  as  they  went  in  the  way,  one  said  to  him.  Lord,  I  will 

58  follow  thee  whithersoever  thou  goest.  But  Jesus  said  to  him.  The 
foxes  have  holes,  and  the  birds  of  the  air  have  nests :  but  the  Son 

59  of  man  hath  not  where  to  lay  his  head.  And  he  said  to  another, 
Follow  me.     But  he  said,  Lord,  suffer  me  first  to  go  and  bury  my 

60  father.     Jesus  said  to  liim.  Let  the  dead  bury  their  dead,  but  go 

61  thou  and  preach  the  kingdom  of  God.  And  another  also  said, 
Lord,  I  will  follow  thee  ;  but  suffer  me  first  to  bid  them  farewell 

62  that  are  in  my  house.  Jesus  said  to  him.  No  man  having  put  his 
hand  to  the  plough,  and  looking  back,  is  fit  for  the  kingdom  of 
God. 

X.  After  these  things  the  Lord  appointed  other  seventy  also,  and 
sent  them  two  by  two  before  his  face  into  every  city  and  place, 

2  whither  he  himself  intended  to  come.  And  he  said  to  them,  f  The 
harvest  truly  is  plenteous,  but  the  labourers  are  few:  pray  ye 
therefore  the  Lonl  of  the  harvest,  that  he  would  thrust  fortli  la- 

3  bourers  into  his  harvest.     :|:  Go :  behold  I  send  you  forth  as  lambs 

4  in  the  midst  of  wolves.     Carry  not  purse,  or  scrip,  or  shoes,  and 

5  salute  no  man  by  the  way.     And  into  whatsoever  house  ye  enter, 

his  paseion  was  now  at  hand.  St.  Luke  looks  through  this,  to  the  glory  which 
was  to  follow.  He  $teadfa»tly  tet  Jiis  face — Without  fear  of  his  enemies,  or 
shame  of  the  cross,  Heb.  zii,  2. 

52.  He  went  tnesgengert  to  make  ready — A  lodging  and  needful  entertainment  foi 
him  and  those  with  him. 

53.  Hie  face  wae  as  though  he  woidd  go  to  JeruMolem — It  plainly  appeared,  he 
was  going  to  worship  at  the  temple,  and  thereby,  in  effect,  to  condemn  the  Sama. 
ritan  worship  at  Mount  Gerizim. 

54.  Ae  Elieha  did — At  or  near  this  very  place,  which  might  put  it  into  the 
minds  of  the  apostles  to  make  the  motion  now,  rather  than  at  any  other  time  or 
place,  where  Christ  had  received  the  like  affront. 

55.  Ye  know  not  what  manner  of  spirit — ^The  spirit  of  Christianitv  is.  It  is 
not  a  spirit  of  wrath  and  vengeance,  but  of  peace,  and  gentleness,  and  love. 

58.  nut  Jeeus  eaid  to  him — First  understand  the  terms :  consider  on  what  con. 
djtions  thou  art  to  follow  me. 

61.  Suffer  me  first  to  bid  them  farewell  that  are  in  my  house — As  EHisha  did 
after  Elijah  had  oalled  him  from  the  plough,  1  Kings  xiz,  19 ;  to  which  our 
liord's  answer  seems  to  allude. 

62.  Is  fit  for  the  kingdom  of  Ood — Either  to  propagate  or  to  receive  it. 

X.  2.  Pray  ye  the  Lord  of  the  harvest,  that  he  would  thrust  forth  labourers — 
For  God  alone  can  do  this :  he  alone  can  qualify  and  commission  men  for 
this  work. 

4.  Salute  no  man  by  the  way — ^The  salutations  usual  among  the  Jews  took  up 
much  time.  But  these  had  so  much  work  to  do  in  so  short  a  space,  that  they 
had  not  a  moment  to  spare. 

*  Matt,  viii,  19.        t  Matt,  ix,  37.        %  Matt,  z,  16. 


CHAPTER  X.  167 

6  first  say,  Peace  he  to  this  house.     And  if  a  son  of  peace  be  there^ 
your  peace  shall  rest  upon  it :  if  not,  it  shall  turn  to  you  again. 

7  *  And  remain  in  the  same  house  eating  and  drinking  such  things 
as  they  have ;   for  the  labourer  is  worthy  of  his  hire :  remove 

8  not  from  house  to  house.     And  into  whatsoever  city  ye  enter, 
and  they  receive  you,  eat  such  things  as  are  set  before  you. — 

9  An(^eal  the  sick  that  are  therein,  and  say  to  them.  The  kingdom 

10  oft^^^  come  nigh  to  you.     But  into  whatsoever  city  ye  enter 

1 1  anc^^^Breceive  you  not,  going  out  into  the  street  of  it,  say.  Even 
the  ofllof  your  city  which  cleaveth  to  our  feet  do  we  wipe  off 
against  you ;  yet  know  this  that  the  kingdom  of  God  is  at  hand. 

12  I  say  to  you  it  shall  be  more  tolerable  for  Sodom  in  that  day  than 

13  for  that  city,  f  Wo  to  thee,  Chorazin,  wo  to  thee,  Bethsaida ;  for 
if  the  mighty  works  which  have  been  done  in  you,  had  been  done 
in  Tyre  and  Sidon,  they  would  have  repented  long  ago,  sitting  in 

14  sackcloth  and  ashes.     But  it  shall  be  more  tolerable  for  Tyre  and 

15  Sidon  in  the  judgment  than  for  you.     And  thou  Capernaum,  which 

16  hast  been  exalted  to  heaven,  shalt  be  thrust  down  to  hell.  |  He  that 
heareth  you,  heareth  me ;  and  he  that  rejccteth  you,  rejecteth  me ; 

17  and  he  that  rejecteth  me,  rejecteth  him  that  sent  me.  And  the  se- 
venty returned  with  joy,  saying.  Lord,  even  the  devils  are  subject  to 

18  us  through  thy  name.     And  he  said  to  them,  I  beheld  Satan  falling 

19  as  lightning  from  heaven.  Behold,  I  give  you  power  to  tread  on 
serpents  and  scorpions,  and  over  all  the  power  of  the  enemy,  and 

20  nothing  shall  in  any  wise  hurt  you.  Yet  in  this  rejoice  not,  that 
the  spirits  are  subject  to  you ;  but  rather  rejoice,  that  your  names 

21  are  written  in  heaven.  §  In  that  hour  Jesus  rejoiced  in  spirit  and 
said,  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that  thou 
hast  hid  these  things  from  the  wise  and  prudent,  and  hast  revealed 
them  to  babes  ;  even  so.  Father,  for  so  it  seemeth  good  in  thy  sight. 

22  All  things  are  delivered  to  me  of  my  Father ;  and  no  one  know- 
eth  who  the  Son  is,  but  the  Father,  and  who  the  Father  is,  but  the 

23  Son,  and  he  to  whom  the  Son  is  pleased  to  reveal  him,     ||  And 


6.  A  son  of  peace — That  is,  one  worthy  of  it. 

11.  The  kingdom  of  God  U  at  hand — ^Though  ye  will  not  receive  it. 

13.  Wo  to  thee^  Chorazin — ^The  tame  declaration  Christ  had  made  some  time 
liefore.  By  repeating  it  now,  he  warns  the  seventy  not  to  lose  time  by  going  to 
those  cities. 

18.  /  beheld  Satan — ^That  is,  when  ye  went  forth,  I  saw  the  kingdom  of  Sotan^ 
which  was  highly  exalted,  swiftly  and  suddenly  ca«t  down. 

19.  /  give  you  power — That  is,  I  continue  it  to  you :  and  nothing  ehall  hurt 
you — Neither  the  power,  nor  the  subtilty  of  Satan. 

20.  Rejoice  not  so  much  that  the  devile  are  mthjeet  to  you,  a»  that  your  namee 
are  written  in  heaven — Reader,  so  is  thine,  if  thou  art  a  true  believer.  God  grant 
it  may  never  be  blotted  out ! 

21.  Lord  of  heaven  and  earth — In  both  of  which  thy  kingdom  stands,  and  that 
of  Satan  is  destroyed.  That  thou  haet  hid  theee  thinge — He  rejoiced  not  in  the 
destruction  of  the  wise  and  prudent,  but  in  the  display  of  the  riches  of  6od*i 
grace  to  others,  in  such  a  manner  as  reserves  to  iiim  the  entire  glory  of  our 
salvation,  and  hides  pride  from  man. 

22.  Who  the  Son  i»— Essentially  one  with  the  Father :  who  the  Father  i§— 
How  great,  how  wise,  how  good ! 

•  Matt,  z,  11.        t  Matt,  xi,  21.        1  Malt,  s,  40 ;  John  xiii,  20.        6  Matt  xi,  9i8. 

U  Matt,  xiii,  16. 


f68  ST.  LUKE. 

turning  to  the  disciples  apart,  he  said,  Blessed  are  the  eyes  which 
24  see  the  things  that  ye  see.     For  I  tell  you,  many  prophets  and 

kings  have  desired  to  see  the  things  which  ye  see,  and  have  not 

seen  them^  and  to  hear  the  things  which  ye  hear,  and  have  not 

heard  them. 
2o      *  And  hehold,  a  certain  scribe  stood  up,  and  trying  him,  said, 

26  Master,  what  shall  I  do  to  inherit  eternal  life  ?     He  sa^^  him, 

27  What  is  written  in  the  law  ?  How  readest  thou  ?  J^B^  an- 
swering, said,  t  Thou  shalt  love  the  Lord  thy  God^QPRll  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  ihid  with  all 

28  thy  mind;  and  thy  neighbour  as  thyself.     And  he  said  to  him, 

29  Thou  hast  answered  right :  %  this  do  and  thou  shalt  live.  But  he 
willing  to  justify  himself,  said  to  Jesus,  And  who  is  my  neighbour  T 

30  And  Jesus  answering,  said,  A  certain  man  went  down  from  Jerusa- 
lem to  Jericho,  and  fell  among  robbers,  who  having  stripped  and 

31  wounded  him,  departed,  leaving  him  half  dead.  And  it  came  to 
pass  that  a  certain  priest  came  down  that  way,  and  seeing  him. 

32  passed  by  on  the  other  side.     And  likewise  a  Levite,  when  he  was 

33  at  the  place,  came  and  looked,  and  passed  by  on  the  other  side.  But 
a  certain  Samaritan  journeying,  came  where  he  was,  and  seeing  him, 

34  was  moved  with  tender  compassion.  And  going  to  him,  bound  up 

27.  Thou  9halt  love  the  Lord  thy  God — ^That  is,  thou  iholt  unite  all  the  faculties 
of  thy  aoul  to  render  him  the  most  intelligent  and  sincere,  the  most  afTectionate 
and  resolute  service.  We  may  safely  rest  in  this  general  sense  of  those  impor- 
tant words,  if  we  are  not  able  to  fix  the  particular  meaning  of  every  single  word. 
If  we  desire  to  do  this,  perhaps  the  heart,  which  is  a  general  expression,  may  be 
explained  by  the  throe  following,  With  all  thy  soul,  with  the  warmest  affection, 
with  all  thy  strength,  the  most  yigorous  efforts  of  thy  will,  and  with  all  thy  mind 
or  understanding,  in  the  most  wise  and  reasonable.manner  thou  canst ;  thy  under- 
standing guiding  thy  will  and  affections. 

28.  Thou  hast  answered  right ;  this  do,  and  thou  shalt  live — Here  is  no  irony, 
but  a  deep  and  weighty  truth.  He,  and  he  alone,  shall  live  for  ever,  who  thus 
lo^'es  God  and  his  neighbour  in  the  present  life. 

29.  To  justify  himself— Thai  is,  to  show  he  had  done  this. 

30.  From  Jerusalem  to  Jericho— The  road  from  Jerusalem  to  Jericho  (about 
eighteen  miles  from  it)  lay  through  desert  and  rockv  places  :  so  many  robberies 
and  murders  wore  conunitted  therein,  that  it  was  called  toe  bloody  way.  Jericho  was 
situated  in  the  valley :  hence  the  phrase  of  going  down  to  it.  About  twelve  thou- 
sand  priests  and  Levites  dwelt  there,  who  all  attended  the  service  of  the  temple. 

31.  The  common  translation  is,  hy  chance — Which  is  fbll  of  gross  improprie. 
ties.  For  if  we  speak  strictly,  there  is  no  such  thing  in  the  universe  as  either 
chance  or  fortune.  A  certain  priest  came  down  that  way,  and  passed  hy  on  the 
other  side — And  both  he  and  the  Levite  no  doubt  could  find  an  excuse  for  pass, 
ing  over  on  the  other  side,  and  might  perhaps  gravely  thank  God  for  their  own 
deliverance,  while  they  left  their  brother  bleeding  to  death.  Is  it  not  an  emblem 
of  many  living  characters,  perhaps  of  some  who  bear  the  sacred  office  ?  O  house 
of  Levi  and  of  Aaron,  is  not  the  day  coming,  when  the  virtues  of  heathens  and 
Samaritans  will  rise  up  in  judgment  against  you  7 

33.  But  a  certain  Samaritan  came  where  he  was — It  was  admirablv  well 
judged  to  represent  the  distress  on  the  side  of  the  Jew,  and  the  mercy  on  that  of 
the  Samaritan.  For  the  case  being  thus  proposed,  self  interest  would  make  the 
very  scribe  sensible,  how  amiable  such  a  conduct  was,  and  would  lay  him  open 
to  our  Lord*s  inference.  Had  it  been  put  the  other  way,  prejudice  might  more 
easily  have  interposed,  before  the  heart  could  have  been  affected. 

34.  Pouring  in  oil  and  wine — ^Which  when  well  beaten  together  are  one  of  the 
best  balsams  that  can  be  applied  to  a  fresh  wound. 

*  Matt,  xxii,  35 ;  Mark  xii,  28.        f  T)e\it.  vi,  5 ;  Lev.  zii,  18.       t  Lev.  xviii,  6. 


CHAPTER  XL  169 

his  wounds,  pouring  in  oil  and  wine,  and  setting  him  on  his  own 

35  beast,  brought  him  to  an  inn,  and  took  care  of  him.  And  on  the 
morrow  departing,  he  took  out  two  pieces  of  money,  and  gave  theni 
to  the  host,  and  said  to  him.  Take  care  of  him ;  and  whatsoever 

36  thou  spendest  more,  as  I  come  back  I  will  repay  thee.  Which  now 
of  these  three,  thinkest  thou,  was  the  neighbour  to  him  that  fell 

37  araqng  the  robbers  ?  And  he  said,  He  that  showed  mercy  on  him. 
Tl^ehotaid  Jesus  to  him.  Go  and  do  thou  in  like  manner. 

38  And  as  they  went,  he  entered  into  a  certain  village,  and  a  cer- 

39  tain  woman  named  Martha  received  him  into  her  house.  And  she 
had  a  sister  called  Mary,  who  also  sitting  at  the  feet  of  Jesus,  heard 

40  his  discourse.  But  Martha  was  encumbered  with  much  serving; 
and  coming  to  him  she  said.  Lord,  dost  thou  not  care,  that  my  sis- 

41  ter  hath  left  me  to  serve  alone  ?  Bid  her  therefore  help  me.  But 
Jesus  answering,  said  to  her,  Martha,  Martha !     Thou  art  careful 

42  and  hurried  about  many  things:  But  one  thing  is  needful;  and 
Mary  hath  chosen  the  good  part,  which  shall  not  be  taken  from 
her. 

XL     And  as  he  was  praying  in  a  certain  place,  when  he  ceased,  one 

of  his  disciples  said  to  him.  Lord,  teach  us  to  pray,  as  John  also 

2  taught  his  disciples.     *  And  he  said  to  them,  when  ye  pray,  say, 

36.  Which  of  these  was  the  neighbour  to  him  that  fell  among  the  rohben-^ 
Which  acted  the  part  of  a  neighbour  7 

37.  And  he  said^  He  that  showed  mercy  on  him — He  could  not  for  shame  say 
otherwise,  though  ho  tliereby  condemned  himself  and  overthrew  his  own  fain 
notion  of  the  neighbour  to  whom  our  love  is  due.  Oo  and  do  thou  in  like  manmer 
— Let  us  go  and  do  likewise^  regarding  every  man  as  our  neighbour  who  needs 
our  assistance.  Let  us  renounce  that  bigotrv  and  party  zeal  which  would  con« 
tract  our  hearts  into  an  insensibility  for  all  the  human  race,  but  a  small  number 
whose  sentiments  and  practices  are  so  much  our  own,  that  our  love  to  them  it 
bat  self  love  reflected.  With  an  honest  openness  of  mind  let  us  always  remem. 
ber  that  kindred  between  man  and  man,  and  cultivate  that  happy  instinot 
whereby,  in  the  original  constitution  of  our  nature,  God  has  strongly  bound  us  to 
each  other. 

40.  Martha  was  encumbered — ^The  Greek  word  properly  signifies  to  be  drawn 
different  ways  at  the  same  time,  and  admirably  expresses  the  situation  of  a  mind, 
surrounded  (as  Martha's  then  was)  with  so  many  objects  of  care,  that  it  hardly 
knows  which  to  attend  to  first. 

41.  Marthot  Martha  I — There  is  a  peculiar  spirit  and  tenderness  in  the  repe. 
tition  of  the  word  :  thou  art  careful,  inwardly,  and  hurried,  outwardly. 

42.  Mary  hath  chosen  the  good  part — To  save  her  soul.    Reader,  hast  thou  ? 
XI.  1.  Jjord,  teach  us  to  pray,  as  John  also  taught  his  disciples — The  Jewish 

masters  used  to  give  their  followers  some  short  form  of  prayer,  as  a  peculiar  badge 
of  their  relation  to  them.  This  it  is  probable  John  the  Baptist  had  done.  And 
in  this  sense  it  seems  to  be  that  the  disciples  now  askod  Jesus,  to  teach  them  to 
ffray.  Accordingly  he  here  repeats  that  form,  which  he  had  before  given  them 
m  liis  sermon  on  the  mount,  and  likewise  enlarges  on  the  same  head,  though  still 
speaking  the  same  things  in  substance.  And  this  prayer  uttered  from  the  heart, 
and  in  its  true  and  full  meaning,  is  indeed  the  badge  of  a  real  Christian :  for  is 
not  he  such  whose  first  and  most  ardent  desire  is  the  glory  of  God,  and  the  hap. 
piness  of  man  by  the  coming  of  his  kingdom  7  Who  asks  for  no  more  of  this 
world  than  his  daily  bread,  longing  meantime  for  the  bread  that  came  down  from 
heaven  7  And  whose  only  desires  for  himself  are  forgiveness  of  sins,  (as  he 
heartily  forgives  others,)  and  sanctification. 

2.  When  ye  pray,  say — And  what  he  said  to  them  is  undoubtedly  said  to  us 
also.  We  are  therefore  here  directed,  not  only  to  imitate  this  in  all  our  prayers, 
but  to  use  this  very  form  of  prayer. 

•  Matt,  vi,  9. 


170  ST.  LUKE. 

3  Our  Father  who  art  in  heaven,  hallowed  be  thy  name.  Thy 
kingdom  come :  thy  will  be  done  as  in  heaven,  so  on  earth. — 

4  Give  us  day  by  day  our  daily  bread.  And  forgive  us  our  sins ;  for 
we  also  forgive  every  one  that  is  indebted  to  us.     And  lead  us  not 

5  into  temptation,  but  deliver  us  from  evil.  And  he  saith  to  them, 
Which  of  you  shall  have  a  friend,  and  shall  go  to  him  at  midnight, 

6  and  say  to  him.  Friend,  lend  me  three  loaves  :  For  a  friend  of  mine 
on  his  journey  is  come  to  me,  and  I  have  nothing  to  set  before 

7  him :  And  he  from  within  shall  answer,  Trouble  me  not :  the  door 

8  is  now  shut,  and  my  children  are  with  me  in  bed :  I  cannot  rise 
and  give  thee  ?  I  tell  you,  though  he  will  not  rise  and  give  him 
because  he  is  his  friend,  yet  because  of  his  importunity,  he  will 

9  rise  afld  give  him  as  many  as  he  ncedeth.  *  And  I  say  to  you. 
Ask  and  it  shall  be  given  you,  seek  and  ye  shall  find,  knock  and 

10  it  shall  be  opened  to  you.  For  every  one  that  asketh  receiveth, 
and  he  that  seeketh  findeth,  and  to  him  that  knocketh  it  shall  be 

1 1  opened.     If  a  son  shall  ask  bread  of  any  of  you  that  is  a  father, 

12  will  he  give  him  a  stone  ?  Or  i(  he  ask  a  fish,  will  he  for  a  fish 
give  him  a  serpent  ?  Or  if  he  shall  ask  an  egg,  will  he  give  him  a 

13  scorpion  ?  If  ye  then  being  evil  know  how  to  give  good  gifts  to 
your  children,  how  much  more  will  your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him  ? 

14  t  And  he  was  casting  out  a  devil,  and  it  was  dumb :  and  when 
the  devil  was  gone  out,  the  dumb  spake,  and  the  multitude  wonder- 

15  ed.     X  But  some  of  them  said,  He  casteth  out  devils  by  Beelzebub 

16  the  prince  of  the  devils  :  ^  And  others  tempting  him,  sought  of  him 

17  a  sign  from  heaven.  But  he  knowing  their  thoughts,  said  to  them, 
Every  kingdom  divided  against  itself  is  brought  to  desolation,  and 

18  a  house  divided  against  a  house  falleth.  If  Satan  then  be  divided 
against  himself,  how  shall  his  kingdom  stand  ?     Because  ye  say 

19  that  I  cast  out  devils  by  Beelzebub.  And  if  I  cast  out  devils  by 
Beelzebub,  by  whom  do  your  sons  cast  them  out  ?    Therefore  they 

20  shall  be  your  judges.     But  if  I  cast  out  devils  by  the  finger  of 


4.  Forgive  U9;  for  we  forgive  them — Not  once,  but  continually.  This  docs 
not  denote  the  meritorious  cause  of  our  pardon ;  but  the  removal  of  that  hinder. 
unoe  which  otherwise  would  render  it  impossible. 

5.  At  midnight — ^The  most  unseasonable  time :  but  no  time  is  unseasonable 
with  God,  either  for  hearing  or  answering  prayer. 

13.  How  much  more  shall  your  heavenly  Father — How  beautiful  is  the  grada. 
lion !  A  firiend :  a  father  :  God  !  Give  the  Holy  Spirit — ^Tho  best  of  gifls,  and  that 
which  includes  every  good  gifl. 

14.  It  wae  dumh---Tha.t  is,  it  made  the  man  so. 

15.  But  some  eaid^  He  coMteth  out  devils  by  Beelzebub — ^Those  ho  answers,  vcr. 
17.  Others,  to  try  whether  it  wore  so  or  no,  sought  a  sign  from  heaven.  These 
ha  reproves  in  the  29th  and  following  verses.  Beelzebub  signifies  the  lord  of 
Hies,  a  title  which  the  heathens  gave  to  Jupiter,  whom  they  accounted  the  chief 
of  their  gods,  and  yet  supposed  him  to  be  employed  in  driving  away  flics  from 
their  temple  and  sacrifices.  The  Philistines  worshipped  a  deity  under  this  name, 
as  the  god  of  Ekron :  from  hence  the  Jews  took  the  name,  and  applied  it  to  the 
chief  of  the  devils. 

n.  A  house — ^That  is,  a  family. 

30.  Jf  I  east  out  devils  by  the  finger  of  Ood — That  is,  by  a  power  manifestly 
DiviDe.    Perhaps  the  expression  intimates  farther,  that  it  was  done  without  any 

*  Matt  Tu  7        t  Matt,  xu,  22.        t  Mark  iii,  72.        i  MaU.  lii,  38. 


CHAPTER  XL  171 

21  God,  then  the  kingdom  of  God  is  como  upon  you.     While  the 

22  strong  one  armed  guardeth  his  palace,  his  goods  are  in  peace,  But 
when  ho  that  is  stronger  than  him  cometh  upon  him  and  over^ 
cometh  him,  he  taketh  from  him  his  complete  armour  wherein  he 

23  trusted  and  divideth  his  spoils.     He  that  is  not  with  me  is  against 

24  me,  and  he  that  gathereth  not  with  me  scattereth.  When  the  un- 
clean spirit  is  gone  out  of  a  man,  he  walketh  through  dry  places, 
seeking  rest ;  and  finding  none,  he  saith,  I  will  return  to  my  house 

25  whence  I  came  out.   And  coming  he  findeth  it  swept  and  garnished. 

26  Then  goeth  he  and  taketh  to  him  seven  other  spirits  more  wicked 
than  himself ;  and  entering  in  they  dwell  there ;  and  the  last  state 
of  that  man  hecometh  worse  than  the  first. 

27  As  he  spake  these  things,  a  certain  woman  lifting  up  her  voice 
out  of  the  multitude  said  to  him,  Blessed  is  the  womb  that  bare 

28  thee,  and  the  paps  which  thou  hast  sucked !  But  he  said.  Yea, 
rather  blessed  are  they  that  hear  the  word  of  God  and  keep  it. 

29  And  the  multitudes  being  gathered  thick  together,  he  said.  This 
is  an  evil  generation :  it  seeketh  a  sign ;  but  no  sign  shall  be  given 

30  it,  save  the  sign  of  Jonah.   For  as  Jonah  was  a  sign  to  the  Ninevites, 

31  80  shall  also  the  Son  of  man  be  to  this  generation.  The  queen  of 
the  south  shal(  rise  up  in  the  judgment  with  the  men  of  this  gene* 
ration  and  condemn  them ;  for  she  came  from  the  utmost  parts  of 
the  earth  to  hear  the  wisdom  of  Solomon ;  and  behold,  a  greater 

32  than  Solomon  is  here.  The  Ninevites  shall  rise  up  in  judgment 
with  this  generation  and  condemn  it;  for  they  repented  at  the 
preaching  of  Jonah ;  and  behold,  a  greater  than  Jonah  t^  here. 

33  *  No  man  having  lighted  a  candle,  putteth  it  in  a  secret  place, 
neither  under  a  bushel,  but  on  a  candlestick,  that  they  who  come 

labour :  then  tke  kingdom  of  Ood  i«  com€  upon  you — ^Unawares,  unezpocted :  fo 
the  Greek  word  implies. 

21.  The  strong  one  armed — ^Tho  devil,  strong  in  himself,  and  armed  with  the 
pride,  obetinacy,  and  security  of  him  in  whom  no  dwells. 

26.  The  laet  state  of  that  man  hecometh  worse  than  the  first — ^MHioever  reads 
the  sod  account  Josephus  gives  of  the  temple  and  conduct  of  the  Jews,  after  the 
ascension  of  Christ  and  l^fore  their  final  doHtruction  by  the  Romans,  must  le. 
knowledge  that  no  emblem  could  have  been  more  proper  to  describe  them. 
Their  characters  were  the  vilest  that  can  be  conceived,  and  they  pressed  on  to 
their  own  ruin,  as  if  they  had  been  possessed  by  legions  of  devils,  and  wrought 
up  to  the  last  diegree  of  madness.  But  this  also  is  fulfilled  in  all  who  totally  and 
finally  apostatize  from  true  faith. 

27.  Blessed  is  the  womb  that  bare  thee,  and  the  paps  which  thou  hast  sucked  .'-^ 
How  natural  was  the  thought  for  a  woman  !  And  how  gently  does  our  Lord  re. 
prove  her ! 

28.  Yea,  rather  blessed  are  they  that  hear  the  word  of  Ood  and  keep  it — For  if 
oven  she  that  haze  him  had  not  done  this,  she  would  have  forfeited  all  her  bless, 
edness. 

39.  Jt  seeketh — ^The  original  word  implies  seeking  more,  or  over  and  above 
what  one  has  already. 

32.  They  repented  at  the  preaching  of  Jonah — But  it  was  only  for  a  season. 
Afterward  they  relapsed  into  wickedness,  till  (afler  about  forty  years)  they  wero 
destroyed.  It  is  remarkable,  that  in  this  also  the  comparison  held.  God  re. 
prieved  the  Jews  for  about  forty  years ;  but  they  still  advanced  in  wickedness, 
till  having  filled  up  their  measure,  they  were  destroyed  with  an  utter  destmotioD. 

33.  The  meanii]^  is,  God  gives  you  this  Gospel  light,  that  yoo  may  repent* 

*  Matt.  V,  15 ;  Mark  iv,  21 ;  Chap,  viii,  16. 


in  ST.  LUKE. 

34  in  may  see  the  light.     *  The  eye  is  the  lamp  of  the  body ;  there 
fore  when  thine  eye  is  single,  thy  whole  body  is  full  of  light,  bu' 

35  when  thine  eye  is  evil,  thy  body  also  is  full  of  darkness.     Take 

36  heed  therefore,  lest  the  light  that  is  in  thee  be  darkness.  If  then 
thy  whole  body  he  full  of  light,  not  having  any  part  dark,  the  whole 
sludl  be  as  full  of  light,  as  when  a  lamp  enlighteneth  thee  with  it8 
bright  shining. 

37  And  as  he  spake,  a  certain  Pharisee  asked  him  to  dine  with 

38  him.  And  he  went  in  and  sat  down  to  table.  But  the  Pharisee 
seeing  t/,  marvelled  that  he  had  not  first  washed  himself  before 

39  dinner.  And  the  Lord  said  to  him,  f  Now  ye  Pharisees  cleanse 
the  outside  of  the  cup  and  dish :  but  your  inward  part  is  full  of 

40  rapine  and  wickedness.     Ye  unthinking  men,  did  not  he  that  made 

41  the  outside  make  the  inside  also  ?     But  give  what  is  in  them  in 

42  alms,  and  behold  all  things  are  clean  to  you.  But  wo  to  you,  Pha- 
risees ;  for  ye  tithe  mint  and  rue  and  all  herbs,  and  pass  by  justice 
and  the  love  of  Grod :  these  ought  ye  to  have  done,  and  not  to  leave 

43  the  other  undone.     Wo  to  you,  Pharisees ;  for  ye  love  the  upper- 

44  most  seats  in  the  synagogues,  and  salutations  in  the  markets.  Wo 
to  you ;  for  ye  are  as  graves  which  appear  not,  and  men  that  walk 

45  over  them  are  not  aware.     And  one  of  the  lawyers  answering  said 

46  to  him,  Master,  thus  saying  thou  reproachest  us  also.  And  he  said, 
Wo  to  you  lawyers  also  ;  for  ye  load  men  with  burthens  grievous  to 
be  borne,  and  ye  yourselves  touch  not  the  burthens  with  one  of  your 

47  fingers.     Wo  to  you ;  for  ye  build  the  sepulchres  of  the  prophets. 

48  and  your  fathers  killed  them.  Truly  ye  bare  witness  that  ye  ap- 
prove the  deeds  of  your  fathers ;  for  whom  they  killed,  ye  build 

Let  your  eye  be  singly  fixed  on  him,  aim  only  at  pleasing  God ;  and  while  you 
do  thifl,  your  whole  aotil  will  be  full  of  wiadom,  holineaa,  and  happiness. 

34.  But  when  thine  eye  is  evil — ^When  thou  aimest  at  any  thing  else,  thou  wilt 
be  fill!  of  folly,  sin,  and  misery.    On  the  contrary, 

36.  If  thy  whole  body  be  full  of  light — If  thou  art  filled  with  holy  wisdom,  hay. 
mg  no  part  dark,  givmg  way  to  no  sin  or  folly,  then  that  heavenly  principle 
wUl,  like  the  clear  flame  of  a  lamp  in  a  room  that  was  dark  before,  shed  its  light 
into  all  thy  powers  and  faculties. 

39.  Now  ye  Pharieeee — ^Probably  many  of  them  were  present  at  the  Pharisee's! 
house. 

41.  Give  what  is  in  them — ^The  vessels  which  ye  clean,  in  almot  and  all  thinga 
«rf  clean  to  you.  As  if  he  had  said.  By  acts  directly  contrary  to  rapine  and 
wickedness,  show  that  your  hearts  are  cleansed,  and  these  outward  washings  arc 
needless. 

49.  Wo  to  you — ^That  is,  miserable  are  you.  In  the  same  manner  is  the  phrase 
to  be  understood  throughout  the  chapter. 

44.  For  ye  are  aegravee  which  appear  not — ^Probably  in  speaking  this  our  Lord 
fixod  his  eyes  on  the  scribes.  Am  gravee  which  appear  notf  being  overgrown 
with  grass,  so  that  men  are  not  aware,  till  they  stumble  upon  them,  and  either 
hart  uiemselvesf  or  at  least  are  defiled  by  touching  them.  On  another  occasion 
Christ  compared  them  to  whited  sepulchres,  fair  without,  but  foul  within ;  Mat. 
Ihew  zxiii,  27. 

45.  One  of  the  lawyere — That  is  scribes ;  expounders  of  the  law. 

48.  Whom  they  killed,  ye  build  their  eepvlehree — Just  like  them  pretending 
great  reverenoe  for  the  ancient  prophets,  while  ye  destroy  those  whom  God  sencut 
to  yourselves.  Ye  Uierefore  bear  witneee  by  this  deep  hypocrisy  that  ye  are  of  the 
vtry  same  spirit  with  them. 

•  Malt.  Ti,  22.       t  Matt,  zxiii,  2Su 


CHAPTER  XII.  173 

49  their  sepulchres.  *  Therefore  also  the  wisdom  of  God  hath  said, 
I  will  send  them  prophets  and  apostles,  and  some  of  them  they  will 

50  kill,  and  persecute  the  rest.  So  that  the  blood  of  all  the  prophets 
shed  from  the  foundation  of  the  world,  shall  be  required  of  this 

51  generation.  From  the  blood  of  Abel  to  the  blood  of  Zachariah, 
who  was  destroyed  between  the  temple  and  the  altar :  verily  1  say 

52  to  you,  it  shall  be  required  of  this  generation.  Wo  to  you,  lawyers ; 
for  ye  have  taken  away  the  key  of  knowledge  :  ye  have  not  entered 
in  yourselves ;  and  them  that  were  entering  in,  ye  have  hindered. 

53  And  as  he  said  these  things  to  them,  the  scribes  and  the  Pharisees 
began  fiercely  to  fasten  upon  Aim,  and  to  urge  him  to  speak  of 

54  many  things,  Laying  wait  for  him,  and  seeking  to  catch  something 
out  of  his  mouth,  that  they  might  accuse  him. 

XII.  t  In  the  meantime  an  innumerable  multitude  being  gathered 
together,  so  that  they  trod  one  upon  another,  he  said  to  his  disci- 

2  pies  first.  Beware  of  the  leaven  of  the  Pharisees,  which  is  hypo* 
crisy.     For  there  is  nothing  covered  that  shall  not  be  uncovered, 

3  neither  hid,  that  shall  not  be  made  known :  X  So  that  whatsoever 
ye  have  spoken  in  darkness  shall  be  heard  in  the  light,  and  what 
ye  have  whispered  in  closets  shall  be  proclaimed  on  the  house- 

4  tops.     But  I  say  to  you,  my  friends.  Fear  not  them  that  kill  the 

5  body,  and  after  that  can  do  no  more  :  But  I  will  show  you  whom 
ye  shall  fear :  fear  him,  who  after  he  hath  killed,  hath  power  to 

6  cast  into  hell :  yea,  I  say  to  you,  fear  him.  Are  not  five  sparrows 
sold  for  two  farthings  ?    Yet  not  one  of  them  is  forgotten  before 

7  God.     But  ^  even  the  hairs  of  your  head  are  all  numbered.    Fear 

8  not  therefore :  ye  are  of  more  value  than  many  sparrows.  \  And 
I  say  to  you,  Whosoever  shall  confess  me  before  men,  him  shall 

9  the  Son  of  man  also  confess  before  the  angels  of  Grod.  But  he 
that  denieth  me  before  men,  shall  be  denied  before  the  angels  of 

10  God.     ^'^  And  whosoever  shall  speak  against  the  Son  of  man,  it 

49.  The  wisdom  of  Ood^  agreeably  to  this,  hath  aaid — In  many  places  of  Scrip. 
t.uro,  though  not  in  these  very  words,  /  wUl  send  them  prophets— -Chiefij  under  the 
Old  Testament :  and  apostles — Under  the  New. 

50.  The  blood  of  all  shall  be  required  of  this  generation — ^That  is,  shall  be  vin. 
bly  and  terribly  punished  upon  it. 

51.  And  so  it  was  within  forty  years,  in  a  most  astonishing^  manner,  by  the 
dreadful  destruction  of  the  temple,  the  city,  and  the  whole  nation.  Between  the 
temple  and  the  altar — In  the  court  of  the  temple. 

52.  Ye  have  taken  away  the  key  of  knowledge — Ye  have  obscured  and  destroyed 
Ihe  knowledge  of  the  Messiah,  which  is  the  key  of  both  the  present  and  tlM 
future  kingdom  of  heaven  ;  the  kingdom  of  grace  and  glory.  Ye  have  not  entered 
in — Into  the  present  kingdom  of  heaven. 

XII.  1.  He  said  to  his  disciples  first — But  aflerward  (ver.  54)  to  all  the  people. 

4.  But  I  say  to  you,  Fear  not — Let  not  the  fear  of  man  make  yon  act  the  hypo, 
crite,  or  conceal  any  thing  which  I  have  commissioned  you  to  publish. 

5.  Fear  him  who  hath  power  to  cast  into  hell — Even  to  his  peculiar  friends, 
Christ  gives  this  direction.  Therefore  the  fearing  of  God  as  having  power  to 
cast  into  hell,  is  to  be  pressed  even  on  true  believers.  * 

6.  Are  notfiiee  sparrows — But  trust  as  well  as  fear  him. 

8.  And  I  say  to  you — If  you  avoid  all  hypocrisy,  and  openly  avow  my  Gospd : 
The  Son  of  man  shall  con/ess  you — before  the  angels — At  the  last  day. 
10  And  whosoever — As  if  he  had  said,  Yet  the  denying  me  in  some  degree,  may, 

*AUtt.xuM,34.      tMatt.xvi,  6.      t  Matt,  z,  27.      6MaU.z,dO.      0Markviu,38; 

Chap,  ijc,  26.       **  Matt  xii,  31 . 


174  ST.  LUKE 

shall  be  forgiven  him :  but  to  him  who  blasphemeth  against  the 

1 1  Holy  Ghost,  it  shall  not  be  forgiven.  *  But  when  they  bring  you 
to  the  synagogues  and  to  magistrates  and  powers,  take  no  thought 

12  how  or  what  ye  shall  answer,  or  what  ye  shall  say.  For  the  Holy 
Ghost  shall  teach  you  in  that  hour  what  ye  ought  to  say. 

13  And  one  of  the  multitude  said  to  him,  Master,  speak  to  my 

14  brother,  that  he  divide  the  inheritance  with  me.     But  he  said  to 

15  him,  Man,  who  made  me  a  judge  or  a  divider  over  you  ?  And  he 
said  to  them.  Take  heed  and  beware  of  covetousness :  for  a  man's 
life  consisteth  not  in  the  abundance  of  the  things  which  he  pos- 

16  sesseth.     And  he  spake  a  parable  to  them,  saying.  The  land  of  a 

17  certain  rich  man  brought  forth  plentifully.  And  ho  reasoned  in 
himself,  saying.  What  shall  I  do  ?   For  I  have  no  room  where  to 

18  stow  my  fruits.  And  he  said.  This  I  will  do :  I  will  pull  down  my 
bams  and  build  greater ;  and  there  will  I  stow  all  my  fruits  and 

19  goods.  And  I  will  say  to  my  soul.  Soul,  thou  hast  much  goods 
laid  up  for  many  years :  take  thine  ease ;  eat,  drink,  be  merry. 

20  But  God  said  to  him.  Thou  fool,  this  night  they  require  thy  soul  of 

21  thee  :  and  whose  shall  the  things  be  that  thou  hast  provided  1  So  is 
he  that  layeth  up  treasure  for  himself,  and  is  not  rich  toward  God. 

22  t  And  he  said  to  his  disciples,  therefore  I  say  to  you,  Take  no 
thought  for  your  life  what  ye  shall  eat,  neither  for  the  body  what 

23  ye  shall  put  on.     The  life  is  more  than  meat,  and  the  body  than 

24  raiment.  Consider  the  ravens  ;  for  they  neither  sow  nor  reap ; 
neither  have  storehouse  nor  barn :  yet  God  fccdeth  them.     How 

25  much  better  are  ye  than  the  birds  ?     And  which  of  you  by  taking 

26  thought,  can  add  the  least  measure  to  his  ago  ?  If  ye  then  be  not 
able  to  do  even  that  which  is  least,  why  take  ye  thought  for  the 

27  rest  ?  Consider  the  lilies,  how  they  grow ;  they  toil  not,  neither 
do  they  spin ;  and  yet  I  say  to  you,  that  Solomon  in  all  his  glory 

28  was  not  arrayed  like  one  of  these.  If  then  Grod  so  clothe  the  grass 
which  is  to-day  in  the  field,  and  to-morroW  is  cast  into  the  still, 

29  how  much  more  loiU  he  clothe  you,  O  yo  of  little  faith  ?    And  seek 

upon  true  repentance,  be  forgiven ;  but  if  it  rise  so  high  as  that  of  the  bias, 
phemy  against  the  Holy  Ghost,  it  shall  never  be  forgiven,  neither  is  there  place 
tor  repentance. 

11.  Take  no  thought — ^Be  not  solicitous  about  the  matter  or  manner  of  your 
defence ;  nor  how  to  express  yourselves. 

14.  Who  made  me  a  judge  ? — ^In  worldly  things.  His  kingdom  is  not  of  this 
world. 

15.  He  eaid  to  them — Perhaps  to  the  two  brothers,  and  through  them  to  the 
people.    A  fiurn't  life — That  is,  the  comfort  or  happiness  of  it. 

17.  Wkat  ehaU  I  do  7— The  very  language  of  want !  Do  T  Why,  lay  up  trea. 
aire  in  heaven. 

20.  Thou  fool — ^To  think  of  satisfying  thy  soul  with  earthly  goods !  To  depend 
on  living  many  years !  Yea,  one  day !  They— 'Tha  messengers  of  death,  com- 
missioned  by  God,  require  thy  ooul  of  thee  I 

91.  Rich  toward  Ood — Namely,  in  faith,  and  love,  and  good  works. 

25.  Which  of  you  can  add  the  least  meaeure — It  seems,  to  add  one  cubit  to  a 
thin|^  (which  is  the  phrase  in  the  original)  was  a  kind  of  proverbial  expression  for 
making  the  least  addition  to  it. 

98.  The  graoo — ^Tbo  Greek  word  moans  all  sorts  of  herbs  and  flowers. 

29.  Neither  be  ye  of  a  doubtful  mind — ^Tho  word  in  the  original  signifies,  any 

•Matt.  X,  10;  Mark  ui,  SB;  CbiHi.  xzi,  IS         tfilattTi,85 


CHAPTER  XII.  175 

not  yo  what  ye  shall  eat  or  what  ye  shall  drink,  neither  be  ye  of  a 

30  doubtful  mind.     For  the  nations  of  the  world  seek  all  these  things ; 

31  and  your  Father  knoweth  that  ye  need  these  things.  But  seek  ye 
the  kingdom  of  God,  and  all  these  things  shall  be  added  to  you. 

32  Fear  not,  little  flock,  for  it  is  your  Father's  good  pleasure  to  give 

33  you  the  kingdom.  *  Sell  what  ye  have  and  give  alms :  provide 
yourselves  purses  which  wax  not  old,  a  treasure  in  the  heavens 
that  faileth  not,  where  no  thief  approacheth,  neither  moth  comipt- 

34  eth.     For  where  your  treasure  is,  there  will  your  heart  be  also. 

35  Let  your  loins  be  girt,  and  your  lamps  burning.  And  ye  like  men 

36  that  wait  for  their  Lord,  when  he  will  return  from  the  wedding, 
that,  when  he  cometh  and  knocketh,  they  may  open  to  him  imme* 

37  diately.  Happy  those  servants,  whom  the  Lord,  when  he  cometh, 
shall  And  watching ;  verily  I  say  to  you,  that  he  will  gird  him- 
self, and  make  them  sit  down  to  table,  and  will  come  and  serve 

38  them.     And  if  he  shall  come  in  the  second  watch,  or  come  in  the 
30  third  watch,  and  And  them  so,  happy  are  those  servants.     And  this 

ye  know,  that  if  the  master  of  the  house  had  known  what  hour  the 
thief  would  have  come,  he  would  have  watched,  and  not  have  suf- 

40  fered  his  house  to  be  broke  open.    Therefore  be  ye  also  ready ;  for 

41  the  Son  of  man  cometh  in  an  hour  when  ye  think  not.  Then  Peter 
said  to  him.  Lord,  speakest  thou  this  parable  to  us,  or  also  to  all  ? 

42  And  the  Lord  said.  Who  is  that  faithful  and  wise  steward,  whom 
At^  Lord  shall  make  ruler  over  his  household,  to  give  the  allowance 

43  of  food  in  due  season  ?     Happy  that  servant,  whom  his  Lord,  when 

44  he  cometh,  shall  find  so  doing.     Verily  I  say  to  you,  he  will  set 

45  him  over  all  that  he  hath.  But  if  that  servant  say  in  his  heart, 
My  Lord  dclayeth  his  coming,  and  shall  begin  to  beat  the  men 

speculations  or  musings  in  which  the  mind  fluctuates,  or  is  suspended  (like  me- 
teors in  the  air)  in  an  uneasy  hesitation. 

32.  /(  is  your  Father'a  good  pleasure  to  give  you  the  kingdom — How  muoh 
more  food  and  raiment  ?  And  since  ye  have  such  an  inheritance,  regard  not 
your  earthly  possessions. 

33.  Sell  what  ye  have — This  is  a  direction,  not  given  to  all  the  multitude : 
(much  less  is  it  a  standing  rule  for  all  Christians:)  neither  to  the  apostles;  for 
they  had  nothing  to  sell,  having  lefl  all  before  :  but  to  his  other  disciples,  (men- 
tioned  ver.  22,  and  Acts  i,  15,)  especially  to  the  seventy,  that  they  might  be  free 
from  all  worldly  entanglements. 

35.  Let  your  loins  be  girt — An  allusion  to  the  long  garments,  worn  by  the 
eastern  nations,  which  they  girded  or  tucked  up  about  their  loins,  when  they 
journeyed  or  were  employed  in  any  labour :  as  also  to  the  lights  that  servanto 
used  to  carry  at  weddings,  which  were  generally  in  the  night. 

37.  He  will  come  and  serve  them — ^The  meaning  is,  he  wUl  show  them  his  love, 
in  the  most  condescending  and  tender  manner. 

38.  The  Jews  fl'equently  divided  the  night  into  three  watches,  to  which  our 
Lord  seems  here  to  allude. 

41.  Speakest  thou  this  parable  to  us — Apostles  and  disciples :  Or  to  aU — ^Tbe 
people  7  Does  it  concern  us  alone  7  Or  all  men  7 

42.  Who  is  that  faithful  and  wise  steward— Our  Lord's  answer  manifestly  im. 
plies,  that  he  had  spoken  this  parable  primarily  (though  not  wholly)  to  the 
ministers  of  his  word :  Whom  his  lord  shall  make  ruler  over  his  household^^Fw 
his  wisdom  and  faithfulness. 

43.  Happy  is  that  servant — God  himself  pronounces  him  wise,  fkithfoL  happj ! 
Vet  we  see,  he  might  fall  from  all,  and  pensh  for  ever. 

*  Matt.  vi«  19. 


178  ST.  LUKE. 

aiervants  and  maidens,  and  to  eat,  and  drink,  and  be  drunken: 

46  The  Lord  of  that  servant  will  come  in  a  day  when  he  expect- 
eth  not,  and  at  an  hour  when  he  knoweth  not,  and  will  cut 
him  in  sunder,  and  appoint  him  his  portion  with  the  unfaithful. 

47  And  that  servant  who  knew  his  Lord's  will,  and  prepared  not, 
neither  did  according  to  his  will,   shall  be  beaten  with  maxiy 

48  stripes.  But  he  that  knew  not,  and  did  things  worthy  of  stripes, 
shall  be  beaten  with  few.  For  to  whomsoever  much  is  given, 
of  him  much  shall  be  required;  and  to  whom  they  have  com- 

49  mitted  much,  of  him  they  will  ask  the  more.     I  am  come  to  send 

50  fire  on  the  earth.  And  what  do  I  desire  ?  That  it  were  already 
kindled !     I  have  a  baptism  to  be  baptized  with :  and  how  am  I 

51  straitened  till  it  bo  accomplished !  *  Suppose  ye  that  I  am  come 
to  give  peace  upon  earth  ?     1  tell  you,  Nay,  but  rather  division : 

52  For  from  henceforth  there  shall  be  ^ve  in  one  house  divided, 

53  three  against  two,  and  two  against  three.  The  father  shall  be 
divided  against  the  son,  and  the  son  against  the  father ;  the  mother 
against  the  daughter,  and  the  daughter  against  the  mother ;  the 
mother-in-law  against  her  daughter-in-law,  and  the  daughter-in-law 
against  her  mother-in-law. 

54  t  And  he  said  to  the  people  also.  When  ye  see  a  cloud  rising 
out  of  the  west,  straightway  ye  say,  There  cometh  a  heavy  shower, 

55  and  so  it  is.     And  when  ye  find  the  south  wind  blowing,  ye  say, 

56  There  will  be  sultry  heat ;  and  it  is  so.  Ye  hypocrites,  yc  know 
to  discern  the  face  of  the  earth  and  of  the  sky :  how  do  ye  not 

57  discern  this  season  ?     Yea,  and  why  even  of  yourselves  judge  ye 

58  not  what  is  ri^t  ?     %  When  thou  art  going  with  thine  adversary 

46.  The  Lord  will  appoint  him  hio  jportum— -His  everlasting  portion,  with  the 
unfaithful — As  faithful  as  he  was  once,  God  himself  being  the  Judge ! 

47.  And  that  eervant  who  knew  hie  Lor^e  will  ehaU  he  beaten  with  many 
«lripe«— And  his  having  much  knowledge  will  increase,  not  lessen,  his  punish. 
ment. 

49.  /  am  come  to  eend  fire — To  spread  the  fire  of  heavenly  love  over  all  the 
earth. 

50.  But  I  haioe  a  haptiem  to  be  baptized  with — I  must  suffer  first,  before  I  can 
set  up  my  kingdom.    And  how  I  long  to  fight  my  way  through  all ! 

51.  Suppoee  ye  that  J  am  come  to  eend  peace  upon  ear^A— That  universal  peace 
will  be  the  immediate  efibot  of  my  coming?    Not  so,  but  quite  the  contrary. 

52.  There  ehall  be  Jive  in  one  houee,  three  againet  two,  and  two  against  three — 
Then  being  an  irreconcilable  enmity  between  the  Spirit  of  Christ  and  the  spirit 
of  the  world. 

53.  The  father  againet  the  eon — For  those  who  reject  me  will  be  implacable 
toward  their  very  nearest  relations  who  receive  me.  At  this  day  also  is  this 
scripture  fulfilled.    Now  likewise  there  is  no  concord  between  Christ  and  Belial. 

54.  And  he  eaid  to  the  people  aleo—ln  the  preceding  verses  he  speaks  only  to 
his  disciples.  From  the  weet — In  Judea,  the  west  wind,  blowing  from  the  sea, 
usually  brought  rain :  the  south  wind,  blowing  from  the  deserts  of  Arabia,  oc. 
casioncd  sultry  heat. 

56.  How  do  ye  not  discern  this  season — Of  the  Messiah's  coming,  distinguish, 
able  by  so  many  surer  signs. 

57.  WAy  even  of  yourselves,  without  any  external  sign,  judge  ye  not  what  is 
right  ? — ^Why  do  ye  not  discern  and  acknowledge  the  intrinsic  excellence  of  my 
4loctrine? 

58.  When  thou  art  gotng-^AM  if  he  had  said,  And  ye  have  not  a  moment  to 

•Majkx,3i.       tMatt.xn,S.       |Matt  v,2S. 


CHAPTER  XIII.  m 

to  the  magistrate,   give   diligence   in   the  way  to  be   delivered 

from  him,  lest  he  hale  thee  to  the  judge,  and  the  judge  deliver 
69  thee  to  the  officer,  and  the  officer  cast  thee  into  prison.     I  tell 

thee,  thou  shalt  in  nowise  come  out  thence  till  thou  hast  paid  tho 

last  mite. 
XIII.    And  there  were  present  at  that  season  some  that  told  him  of 

the  Galileans,  whose  blood  Pilate  had  mingled  with  their  sacrifices. 

2  And  Jesus  answering  said  to  them,  Suppose  ye  that  those  Galile- 
ans were  sinners  above  all  the  Galileans,  because  they  suffered 

3  such  things  ?     I  tell  you.  Nay ;  but  except  ye  repent,  ye  shall  all 

4  likewise  perish.  Or  those  eighteen  on  whom  the  tower  in  Siloam 
fell  and  slew  them,  suppose  ye  that  they  were  sinners  above  all 

5  men  that  dwelt  at  Jerusalem  ?     I  tell  you.  Nay ;  but  except  ye 

6  repent,  ye  shall  all  likewise  perish.  He  spake  also  this  parable. 
A  man  had  a  fig  tree*  planted  in  his  vineyard ;  and  he  came  seek* 

7  ing  fruit  thereon,  and  found  none.  Then  said  he  to  the  keeper  of 
the  vineyard.  Behold,  three  years  I  come  seeking  fruit  from  tliis 
fig  tree,  and  find  none  ;  cut  it  down :  why  doth  it  also  cumber  the 

8  ground  ?     And  he  answering  said  to  him.  Lord,  let  it  alone  this 

9  year  also,  till  I  shall  dig  about  it  and  dung  it.  Perhaps  it  may  bear 
fruit ;  but  if  not,  after  that  thou  shalt  cut  it  down. 

10  And  he  was  teaching  in  one  of  the  synagogues  on  the  Sabbath. 

1 1  And  behold,  there  was  a  woman  who  had  had  a  spirit  of  infirmity 
eighteen  years,  and  was  bowed  together,  and  utterly  unable  to  lift 

12  up  herself.     And  Jesus  seeing  her,  called  her  to  him,  and  said 

13  to  her,  Woman,  then  art  loosed  from  thy  infirmity.     And  he  laid 
his  hands  on  her,  and  immediately  she  was  made  straight,  and 

14  glorified  God.     And  the  ruler  of  the  synagogue  being  much  dis- 
pleased, because  Jesus  had  healed  on  the  Sabbath  day,  answered 

loso.  For  the  oxocutioners  of  God's  Tongeanoe  are  at  hand.  And  when  he  hath 
once  delivered  you  over  to  them,  ye  are  undone  for  ever. 

59.  A  mite — waa  about  the  third  part  of  a  farthing  sterling. 

XIII.  1.  Thi  Oaliltanst  whose  blood  Pilate  had  mingled  with  their  aacrifiee* — 
Some  of  the  followers  of  Judas  Gaulonitos.  They  absolutely  refused  to  own  tho 
Roman  authority.  Pilate  surrounded  and  slew  them,  while  they  were  worship- 
ping in  the  temple,  at  a  public  foa«t. 

3.  Ye  ahall  all  liketoiae  perish — All  ye  of  Galilee  and  of  Jerusalem  shall  peririi 
in  the  very  same  manner.  So  tho  Greek  word  implies.  And  so  they  did.  There 
was  a  remarkable  resemblance  between  the  fate  of  these  Galileans  and  of  the 
main  body  of  the  Jewish  nation ;  the  flower  of  which  was  slain  at  Jerusalem  by 
the  Roman  sword,  while  they  were  assembled  at  one  of  their  great  festivals. 
And  many  thousands  of  them  perished  in  the  temple  itself,  and  were  literally 
buried  under  its  ruins. 

6.  A  man  had  a  fig  tree — Either  we  may  understand  God  the  Father  by  him 
that  had  the  vineyard,  and  Christ  by  him  that  kept  it :  or  Christ  himself  is  ha 
that  hath  it,  and  his  ministers  they  that  keep  it. 

7.  Three  yeara — Christ  was  then  in  the  third  year  of  his  ministry.  But  it  may 
mean  only  several  years ;  a  certain  number  being  put  for  an  uncertain.  Wily 
doth  it  al^o  cumber  the  ground  ? — That  is,  not  only  bear  no  fruit  itself,  but  take 
up  the  ground  of  another  tree  that  would. 

II.  She  waa  bowed  together,  and  uiterlf  unable  to  lift  up  Aerte//— -The  eril 
spirit  which  possessed  her  afflicted  her  in  this  manner.  To  many  doubtle«  it 
appeared  a  natural  distemper.  Would  not  a  modnm  physician  have  tennsd  il  a 
nervoua  eaoa? 

*  Psalm  Uxz,  8,  6u. 

13 


178  ST.,  LUKE. 

and  said  to  the  multitude,  There  are  six  days,  in  which  men  ought 
to  work :  on  these  therefore  come  and  be  healed,  and  not  on  the 

15  Sabbath.  The  Lord  answered  him  and  said.  Thou  hypocrite,  doth 
not  each  of  you  loose  his  ox  or  his  ass  from  the  stall  on  the  Sabbath, 

16  and  lead  him  away  to  watering  ?  And  ought  not  this  woman,  being 
a  daughter  of  Abraham,  whom  Satan  hath  bound,  lo  these  eighteen 

17  years,  to  be  loosed  from  this  bond  on  the  Sabbath  ?  And  when  he 
had  said  these  things,  all  his  adversaries  were  ashamed :  and  all 
the  multitude  rejoiced  for  all  the  glorious  things  that  were  done 
by  him. 

18  *  Then  said  ho.  To  what  is  the  kingdom  of  God  like,  and  to 

19  what  shall  I  resemble  it  ?  It  is  like  a  grain  of  mustard  seed  which 
a  man  took  and  cast  into  his  garden ;  and  it  grew  and  became  a 
great  tree,  and  the  birds  of  the  air  lodged  in  the  branches  of  it. 

20  t  Again  he  said,  Whereto  shall  I  liken  the  kingdom  of  God  ?     It  is 

21  like  leaven,  which  a  woman  took  and  covered  up  in  three  measures 
of  meal,  till  the  whole  was  leavened. 

22  And  he  went  through  all  the  cities  and  villages,  teaching  and 

23  journeying  toward  Jerusalem.     Then  said  one  to  him.  Lord,  are 

24  there  few  that  are  saved  7  And  he  said  to  him,  :|:  Strive  to  enter  in 
through  the  strait  gate ;  for  many,  I  say  to  you,  will  seek  to  cn- 

25  ter  in,  and  shall  not  be  able.  When  once  the  master  of  the  house 
is  risen  up,  and  hath  shut  the  door,  and  ye  begin  to  stand  without, 
and  knock  at  the  door,  saying.  Lord,  Lord,  open  to  us :  he  shall 

26  answer  and  say  to  you,  I  know  ye  not  whence  ye  are.  Then 
shall  ye  say.  We  have  eaten  and  drunk  in  thy  presence,  and  thou 

27  hast  taught  in  our  streets.  §  But  he  shall  say,  I  tell  you  I  know 
not  whence  ye  are :  depart  from  me,  all  ye  workers  of  iniquity. 

28  II  There  shall  bo  weeping  and  gnashing  of  teeth,  when  ye  shall 
see  Abraham,  and  Isaac,  and  Jacob,  and  all  tlie  prophets  in  the 

29  kingdom  of  God,  and  yourselves  thrust  out.  And  they  shall  come 
from  the  east  and  the  west,  and  the  north  and  the  south,  and  shall 

30  sit  down  in  the  kingdom  of  God.  **  But  behold  there  are  last  who 
shall  be  first,  and  there  are  first  who  shall  be  last. 

15.  Thou  hypocrite — For  the  real  motive  of  hit  speaking  was  envy,  not  (as  he 
pretended)  pure  zeal  for  the  glory  of  God. 

16.  And  ought  not  this  woman  ? — Ought  not  any  human  creature,  which  it  so 
fkt  better  than  an  ox  or  an  ass  ?  Much  more,  this  daughter  of  Abraham — pro* 
bably  in  a  spiritual  as  well  as  natural  sense,  to  be  looted  ? 

91.  Covered  up — So  that,  for  a  time,  nothing  of  it  appeared. 

94.  Strive  to  enter  in — Agonize.  Strive  as  in  an  agony.  So  the  word  signifies. 
Otherwise  none  shall  enter  in.     Barely  seeking  will  not  avail. 

95.  And  oven  agonizing  will  not  avail,  afler  the  door  is  shut.  Agonize,  there. 
fore,  now  by  faith,  prayer,  holiness,  patience.  And  ye  begin  to  stand  without — 
Till  then  they  had  not  thought  of  it !  O  how  new  will  that  sense  of  their  misery 
be  T  How  late  7  How  lasting  7  /  know  not  whence  ye  ars — I  know  not,  that  is,  I 
approve  not  of  your  ways. 

99.  They  shall  sit  down  in  the  kingdom  of  Ood — Both  the  kingdom  of  grace 
and  of  glory. 

30.  But  there  are  last — Many  of  the  Gentiles  who  were  latest  called,  shall  bo 
most  hi|^y  rewarded ;  and  many  of  the  Jews  who  were  first  called,  shall  hare 
BO  rewud  at  ail. 

*  Matt,  uii,  31 ;  Mark  iv,  30.        f  Matt,  xiii,  33.        t  Matt.  vii.  13.       ^  Matt,  vii,  23. 

U  Matt,  viii,  11.       **  Matt,  xiz,  30. 


CHAPTER  XIV.  179 

31       The  same  day.  came  certain  Pharisees  saying  to  him,  Go  out 

22  and  depart  from  hence ;  for  Herod  is  minded  to  kill  thee.     And 

he  said  to  them,  Go  and  toll  that  fox,  Behold,  I  cast  out  devils, 

and  I  perform  cures  to-day  and  to-morrow ;  and  the  third  day  I  am 

33  perfected.  But  I  must  go  on  to-day  and  to-morrow,  and  the  day 
following ;  for  it  cannot  be  that  a  prophet  perish  out  of  Jerusalem. 

34  *  O  Jerusalem,  Jerusalem,  that  killest  the  prophets,  and  stonest 
them  that  are  sent  to  thee,  how  often  would  I  have  gathered  thy 
children  together,  as  a  bird  gathereth  her  brood  under  her  wings. 

35  and  ye  would  not !  Behold,  your  house  is  left  to  you  desolate :  and 
I  say  to  you,  Ye  shall  not  sec  me,  till  the  time  come  when  ye  shall 
say,  Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 

XIV.     And  as  he  went  into  the  house  of  one  of  the  cliief  Pharisees  on 

2  the  Sabbath,  to  eat  bread,  they  were  watching  him.     And  behold, 

3  there  was  a  certain  man  before  him,  who  had  the  dropsy.  'And 
Jesus  answering  spake  to  the  scribes  and  Pharisees,  saying,  Is  it 
lawful  to  heal  on  the  Sabbath  day  ?     But  they  held  their  peace. 

4  And  he  took  him  and  healed  him,  and  let  him  go.  And  answered 

5  them,  saying,  Which  of  you  shall  have  an  ass  or  an  ox  fallen  into 
a  pit,  and  will  not  straightway  pull  him  out  on  the  Sabbath  day  ? 

6  And  they  could  not  answer  him  again  to  these  things. 

7  And  he  spake  a  parable  to  them  that  were  invited,  when  he 

31.  Herod  is  minded  to  kill  thee — Possibly  they  gave  him  the  caution  oat  of 
good  will. 

33.  And  he  eaid,  Oo  and  tell  that  fox — ^With  g;reat  propriety  so  called,  for  hit 
Bubtilty  and  cowardice.  The  meaning  of  our  Lord*s  answer  is,  Notwithstanding 
all  that  he  can  do,  I  shall  for  the  short  time  I  have  loft,  do  the  works  of  him  that 
sent  me.  When  that  time  is  fulfilled,  I  shall  be  offered  up.  Yet  not  here,  bat 
in  the  bloody  city.  Behold^  I  east  out  deviU — With  what  majesty  does  he  speak 
to  his  enemies !  With  what  tenderness  to  his  friends !  The  third  day  I  am  per. 
feezed — On  the  third  day  ho  lefl  Galilee,  and  set  out  for  Jerusalem,  to  die  there. 

But  lot  us  carefully  distinguish  between  those  things  wherein  Christ  is  our 
pattern,  and  those  wliich  wore  peculiar  to  his  office.  His  extraordinary  office 
justified  him  in  using  that  severity  of  language^  when  speaking  of  wicked  princes^ 
and  corrupt  teachers^  to  which  we  have  no  call ;  and  by  which  we  should  only 
bring  scandal  on  religion,  and  ruin  on  ourselves,  while  we  irritated  rather  than 
convinced  or  reformed  those  whom  we  so  indecently  rebuked. 

33.  It  cannot  6e,  that  a  prophet  perish  out  of  Jerusalem — Which  claims  pre. 
Bcription  for  murdering  the  messengers  of  God.  Such  cruelty  and  malice  cannot 
be  found  elsewhere. 

34.  How  often  would  I  have  gathered  thy  children  together — Three  solemn 
visits  he  had  made  to  Jerusalem  since  his  baptism  for  this  very  purpose. 

35.  Your  house  is  left  1o  you  desolate — Is  now  irrecoverably  consigned  to  deso. 
lation  and  destruction  :  And  verily  I  say  to  you,  after  a  very  short  space,  ye  shall 
not  see  me  till  the  time  come,  when  taught  by  your  calamities,  ye  shall  be  ready 
and  disposed  to  say.  Blessed  is  he  that  cometh  in  the  name  of  the  Lord.  It  does 
not  imply,  that  they  should  then  see  Jesus  at  all ;  but  only  that  they  would  ear* 
nestly  wish  for  the  Messiah,  and  in  their  extremity  be  ready  to  entertain  any 
who  should  assume  that  character. 

XIV.  2.  There  was  a  certain  man  before  him — It  does  not  appear  that  he  waa 
come  thither  with  any  insidious  design.  Probably  he  came,  hoping  for  a  care , 
or  perhaps  was  one  of  the  family. 

3.  And  Jesus  answering,  spake — Answering  the  thoughts  which  he  saw  ruan% 
in  their  hearts. 

7.  He  spake  a  parable — ^The  ensuing  diseooree  ii  to  termed,  beoanee  aereiel 

*  Matt,  xxiii,  37. 


180  ST.  LUKE. 

8  marked  how  they  chose  the  chief  seats,  8a3ring  to  them,  When  thou 
art  invited  by  any  man  to  a  marriage  feast,  sit  not  down  in  the 
highest  place,  lest  a  more  honourable  man  than  thou  be  invited  by 

9  him ;  And  he  that  invited  thee  and  him  come  and  say  to  thee, 
Give  this  man  place.     And  then  thou  shalt  begin  with  shame  to 

10  take  the  lowest  place.  But  when  thou  art  invited,  go  and  sit  down 
in  the  lowest  place,  that  when  he  who  invited  thee  cometh,  he  may 
say.  Friend,  go  up  higher :  then  shalt  thou  have  honour  in  the 

1 1  presence  of  them  that  sit  at  table  with  thee.  *  For  every  one  that 
exalteth  himself  shall  be  humbled,  and  he  that  humbleth  himself 
shall  be  exalted. 

12  Then  said  he  also  to  him  that  had  invited  him,  When  thou  makest 
a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren,  nor 
thy  kinsmen,  nor  thy  rich  neighbours,  lest  they  also  invite  thee 

13  again,  and  a  recompense  be  made  thee.  But  when  thou  makest 
an  entertainment,  invite  the  poor,  the  disabled,  the  lame,  the  blind : 

14  And  thou  shalt  be  blessed ;  for  they  cannot  recompense  thee ;  but 
thou  shalt  be  recompensed  at  the  resurrection  of  the  just. 

15  And  one  of  them  that  sat  at  table  with  him  hearing  these  things, 
said  to  him,  Happy  is  he  that  shall  eat  bread  in  the  kingdom  of 

16  God.     Then  said  he  to  him,  A  certain  man  made  a  great  supper, 

17  and  invited  many.  And  he  sent  his  servant  at  supper  time  to  say 
to  them  that  were  invited.  Come,  for  all  things  are  now  ready. — 

18  And  they  all  with  one  consent  began  to  make  excuse.  The  first 
said  to  him,  I  have  bought  a  field,  and  I  must  needs  go  and  see  it : 

19  I  pray  thee  have  me  excused.  And  another  said,  I  have  bought 
five  yoke  of  oxen,  and  I  go  to  prove  them :  1  pray  thee  have  me 

20  excused.     And  another  said,  I  have  married  a  wife,  and  therefore 

21  1  cannot  come.     So  the  servant  came,  and  showed  his  lord  these 

parts  are  not  to  bo  understood  literally.  The  general  scope  of  it  is.  Not  only  at 
a  marriage  feast,  but  on  every  occasion,  he  that  exalteth  himself  thall  be  ahtued, 
and  he  that  abaseth  himself  shall  be  exalted, 

12.  Call  not  thy  friends — That  is,  I  do  not  bid  thee  call  thy  friends  or  thy 
neighbours.  Our  Lord  leaves  these  offices  of  humanity  and  courtesy  as  they 
were,  and  teaches  a  higher  duty.  But  is  it  not  implied  herein,  that  we  should 
be  sparing  in  entertaining  those  that  need  it  not,  in  order  to  assist  those  that 
do  need,  with  all  that  is  saved  from  those  needless  entertainments  7  Lest  a 
recompense  be  made — ^This  fear  is  as  much  unknown  to  the  world,  as  even  the 
fear  of  riches. 

14.  One  of  them  that  sat  at  table  hearing  these  things — And  being  touched 
therewith,  said,  Happy  is  he  that  shall  eat  bread  in  the  kingdom  of  God — Alluding 
to  what  had  just  beou  spoken.  It  means,  he  that  shall  have  a  part  in  the  resur. 
rection  of  the  just. 

16.  Then  said  he — Continuing  the  allusion.  A  certainman  made  a  great  sup- 
ver — As  if  he  had  said.  All  men  are  not  sensible  of  this  happiness.  Many  mignt 
have  a  part  in  it,  and  will  not. 

18.  They  all  began  to  make  excuse — One  of  them  pleads  only  his  own  will,  I 
go :  another,  a  pretended  necessity,  /  must  needs  go :  the  third,  impossibility, 
/  cannot  come :  all  of  them  want  the  holy  hatred  mentioned  vor.  26.  All  of 
them  perish  by  things  in  themselves  lawful.  /  must  needs  go — The  most  urgent 
worldly  affairs  frequently  fall  out  just  at  the  time  when  God  makes  the  freest 
offers  of  salvation. 

21.  The  servant  came  and  showed  his  lord  these  things — So  ministers  ought  to 
lay  before  the  Lord  in  prayer  the  obedience  or  disobedience  of  their  hearers. 

*  Matt  xxiii,  12. 


CHAPTER  XV.  181 

things.  Then  the  master  of  the  house  being  angry,  said  to  his 
servants,  Go  out  quickly  into  the  streets  and  lanes  of  the  city,  and 
bring  in  hither  the  poor,  and  the  disabled,  and  the  lame,  and  the. 

22  blind.    And  the  servant  said.  Sir,  it  is  done  as  thou  hast  commanded ; 

23  and  yet  there  is  room.  And  the  lord  said  to  the  servant.  Go  out  into 
the  highways  and  hedges,  and  compel  them  to  come  in,  that  my 

24  house  may  be  filled.  For  I  say  to  you,  that  none  of  those  men  who 
were  invited  shall  taste  of  my  supper. 

25  And  great  multitudes  went  with  him.     And  he  turned  and  said 

26  to  them,  *  If  any  man  come  to  me,  and  hate  not  his  father,  and 
mother,  and  wife,  and  children,  and  brethren,  and  sisters,  yea,  and 

27  his  own  life  also,  he  cannot  be  my  disciple.  And  whosoever  doth 
not  bear  his  cross,  and  come  after  me,  cannot  be  my  disciple. 

28  And  which  of  you  intending  to  build  a  tower  sitteth  not  down 
first,  and  computeth  the  cost,  whether  he  hath  sufficient  to  finish 

29  it  ?     Lest  haply  after  he  hath  laid  the  foundation,  and  is  not  able 

30  to  finish  t/,  all  that  behold  mock  him,  saying.  This  man  began  to 

31  build,  and  was  not  able  to  finish.  Or  what  king  marching  to  en* 
counter  another  king  in  war,  sitteth  not  down  first,  and  consulteth 
whether  he  be  able  with  ten  thousand,  to  meet  him  that  cometh 

32  against  him  with  twenty  thousand  1  If  not,  while  the  other  is  yet 
a  great  way  off,  he  sendeth  an  embassage,  and  desireth  conditions 

33  of  peace.     So  every  one  of  you,  who  forsaketh  not  all  that  he  hath, 

34  cannot  be  my  disciple,     f  Salt  t^  good ;  but  if  the  salt  have  lost  its. 

35  savour,  wherewith  shall  it  be  seasoned  ?  It  is  neither  fit  for  the 
land  nor  yet  for  dung ;  they  cast  it  out.  He  that  hath  ears  to  hear, 
let  him  hear. 

XV.     Then  drew  near  to  him  all  the  publicans  and  sinners,  to  hear 

2  him.      And  the  Pharisees  and  scribes  murmured,  saying.  This 

3  man  receiveth  sinners,  and  eateth  with  them.      And  he  spake  a 

23.  Compel  them  to  come  in — ^With  all  the  violence  of  love,  and  the  force  of 
God*8  word.  Such  compulsion,  and  such  only,  in  matters  of  religicm,  was  used 
by  Christ  and  his  apostles. 

24.  For  refers  to  Go  out^  ver.  33. 

26.  If  any  man  come  to  m«,  and  hate  not  his  father — Comparatively  to  Christ : 
yea,  so  as  actually  to  renounce  his  field,  oxen,  wife,  all  things,  and  act  as  if  he 
hated  them,  when  they  stand  in  competition  with  him. 

28.  And  which  of  you  intending  to  build  a  tower — ^That  is,  and  whoever  of  you 
intends  to  follow  me,  let  him  first  seriously  weigh  these  things. 

31.  Another  king — Does  this  mean,  the  prince  of  this  world?  Certainly  he 
has  grreater  numbers  on  his  side.    How  numerous  are  his  children  and  servants ! 

33.  So — Like  this  man,  who,  being  afraid  to  face  his  enemy,  sends  to  make 
peace  with  him,  every  one  who  fortaketh  not  all  that  he  hath — 1.  By  withdrawing 
his  affections  from  all  the  creatures ;  2.  By  enjoying  them  only  in  and  for  God, 
only  in  such  a  measure  and  manner  as  leads  to  him ;  3.  By  hating  them  all,  in 
the  sense  above  mentioned,  cannot  be  my  disciple — But  will  surelv  desist  firom 
building  that  tower,  neither  can  he  persevere  in  fighting  the  good  fight  of  faith. 

34.  Salt — Every  Christian,  but  more  eminently  every  minister. 

XV.  1.  All  the  publicans — That  is,  all  who  were  in  that  place.  It  seems  oar 
Lord  was  in  some  town  of  Galilee  of  the  Gentiles,  from  whence  he  afterward 
went  to  Jerusalem,  ch.  xvii,  11. 

3.  He  make — ^Throe  parables  of  the  same  import :  for  the  sheep,  the  piece  of 
silver,  and  the  lost  son,  all  declare  (in  direct  contrariety  to  the  Pharisees  and 
ccribes)  in  what  manner  God  receiveth  sinnert. 

•Matt  z,37.       fMattv,  13;  Markiz,50. 


.83  ST.  LUKE. 

4  {Arable  to  them,  saying,  *  Who  of  you  having  a  hundred  sheefi, 
and  losing  one  of  them,  doth  not  leave  the  ninety  and  nine  in  the 

5  wilderness,  and  go  after  that  which  is  lost,  till  he  find  it  ?     And 

6  having  found  t7,  he  layeth  it  on  his  shoulders  rejoicing.  And  com- 
ing home,  he  calleth  together  his  friends  and  neighbours,  saying  to 

7  them,  Rejoice  with  me ;  for  I  have  found  my  sheep  which  was 
lost.  I  say  to  you,  Thus  joy  shall  be  in  heaven  over  one  sinner  that 
repenteth,  more  than  over  ninety  and  nine  just  persons,  who  do  not. 

8  need  repentance.  Or  what  woman  having  ten  pieces  of  silver,  if 
she  lose  one  piece,  doth  not  light  a  candle  and  sweep  the  house, 

9  and  seek  diligently  till  she  find  itf  And  having  found  it,  she 
calleth  her  friends  and  neighbours  together,  saying,  Rejoice  with 

10  me,  for  I  have  found  the  piece  which  I  had  lost.  Thus  I  say  to 
you,  There  is  joy  in  the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth. 

11  And  h*  said,  A  certain  man  had  two  sons.    And  the  younger 

12  of  them  said  to  his  father.  Father,  give  me  the  portion  of  goods 

13  that  falleth  to  me.  And  he  divided  to  them  kis  substance.  And 
not  many  days  after,  the  younger  son  having  gathered  all  toge- 
ther, took  a  journey  into  a  far  country,  and  there  squandered  away 

14  his  substance,  living  riotously :  And  when  he  had  spent  all,  there 
arose  a  mighty  famine  in  that  country;  and  he  began  to  be  in 

15  want.   And  ho  went  and  joined  himself  to  a  citizen  of  that  country ; 

16  and  he  sent  him  into  his  fields  to  feed  swine.     And  he  woidd  fain 

4.  Iseate  the  ninety  and  nine  in  the  toUdemeu — Whore  they  uied  to  feed :  all 
uncultivated  grouud,  like  our  commons,  was  by  the  Jewa  termed  wildemcM  or 
deeert.  And  go  after — In  recovering  a  loat  aoul,  Giod  as  it  were  laboon.  May 
we  not  learn  hence,  that  to  let  them  alone  who  are  in  sin,  is  both  unehristian 
and  inhuman! 

7.  Joy  ehall  he — Solemn  and  festal  joj,  in  heaven — ^First,  in  our  Ueesed  Lord 
himself,  and  then  among  the  angels  and  spirits  of  just  men,  perhaps  informed 
thereof  by  God  himself,  or  by  the  angels  who  ministered  to  them.  Ooar  one  «tn. 
9§r  One  gross,  open,  notorious  sinner,  that  repenteth — ^That  is,  thoroughly 
changed  in  heart  and  life ;  nunre  than  over  ninety  and  nine  juet  jBersons— Compa. 
ratiyely  just,  outwardly  blameless :  that  need  not  eueh  a  repentameo — ^For  they 
need  not,  cannot  repent  of  the  sins  which  they  never  conunitted. 

The  sum  is,  as  a  f^er  peculiarly  rejoices  when  an  eztravagant  child,  sup. 
posed  to  be  utterly  lost,  comes  to  a  thorough  sense  of  his  duty ;  or  as  any  other 
person  who  has  reooyered  what  he  had  given  up  for  gone,  has  a  more  sensible 
satisfaction  in  it,  than  in  several  other  things  equally  valuable,  bat  not  in  such 
danger :  so  do  the  angels  in  heaven  peculiarly  rejoice  in  the  conversion  of  the 
most  abandoned  sinners.  Yea,  and  God  himself  so  readily  forgives  and  receives 
them,  that  he  may  be  represented  as  having  part  in  the  joy. 

19.  Give  me  the  part  of  goods  that  falleth  to  me^-See  the  root  of  all  sin !  A 
desire  of  disposing  of  ourselves ;  of  independency  on  God ! 

13.  He  took  a  journey  into  a  far  eountry^-Fux  from  God:  God  was  not  in 
all  his  thoughts:  And  equandered  away  U»  snitfaiice-— All  the  grace  he  had 
received. 

14.  He  began  to  he  in  want — All  his  woridly  pleasures  failing,  he  grew  con. 
scious  of  his  want  of  real  good. 

15.  And  he  joined  hiwuelf  to  a  citizen  of  that  ro«Ji<fy— Either  the  devil  or 
one  of  his  children,  the  genuine  citizens  of  that  country  which  is  fiir  from  God. 
He  oent  him  to  feed  twine — He  employed  him  in  the  base  drudgery  of  sin. 

16.  He  would  fain  hate  filled  hie  beUy  with  the  Atisif— He  would  imin  have 
nlisfied  himself  with  worldly  comforts.    Vain,  fruitleaB  endaavoor ! 

•MattXTui,  13. 


CHAPTER  XV.  183 

have  filled  his  belly  with  the  husks  that  the  swine  ate :   and  no 

17  man  gave  to  him.  And  coming  to  himself  he  said,  How  many  hired 
servants  of  my  father  have  bread  enough  and  to  spare,  and  I  am 

18  perishing  with  hunger  ?  I  will  arise  and  go  to  my  father,  and  will 
say  to  him,  Father,  I  have  sinned  against  Heaven  and  before  thee : 

19  I  am  no  more  worthy  to  be  called  thy  son;  make  me  as  one  of  thy 

20  hired  servants.  And  he  arose  and  came  to  his  father :  but  while 
he  was  yet  a  great  way  off,  his  father  saw  him,  and  his  bowels 

21  yearned,  and  ho  ran,  and  fell  on  his  neck,  and  kissed  him.  And 
the  son  said  unto  him.  Father,  I  have  sinned  against  Heaven  and 

22  before  thee,  and  am  no  more  worthy  to  be  called  thy  son.  But  the 
father  said  to  his  servants,  Bring  forth  the  best  robe  and  put  it  on 

23  him,  and  put  a  ring  on  his  hand,  and  shoes  on  his  feet.     And  bring 

24  hither  the  fatted  calf,  and  kill  it,  and  let  us  eat  and  be  merry.  For 
this  my  son  was  dead,  and  is  alive  again :  he  was  lost,  and  is  found. 

25  And  they  began  to  be  merry.  Now  his  eldest  son  was  in  the  field. 
And  as  he  came  and  drew  nigh  to  the  house,  he  heard  music  and 

26  dancing.     And  calling  one  of  the  servants,  he  asked  what  these 

27  things  meant  ?  And  he  told  him.  Thy  brother  is  come,  and  thy 
father  hath  killed  the  fatted  calf,  because  he  hath  received  him  in 

28  good  health.     But  he  was  angry,  and  would  not  go  in :  therefore 

29  his  father  coming  out,  entreated  him.  And  he  answering,  said  to 
his  father,  LiO,  so  many  years  do  I  serve  thee,  neither  transgressed 
I  thy  conunandment  at  any  time  ;  yet  thou  never  gavest  me  a  kid, 

30  that  I  might  make  merry  with  my  friends.  But  as  soon  as  this 
thy  son  was  come,  who  hath  devoured  thy  substance  with  harlotSt 

31  thou  hast  killed  for  him  tlio  fatted  calf.     And  he  said  to  him, 

32  Son,  thou  art  always  with  me,  and  all  that  I  have  is  thine.     But  it 

17.  And  coming  to  himself — For  till  then  he  was  beside  himself,  as  all  men  af«, 
so  long  as  they  are  without  God  in  the  world. 

18.  /  will  arioe  and  go  to  my  father — How  accurately  are  the  first  steps  of  tme 
repentance  here  pointed  out !     Againot  Heaven — Against  Grod. 

20.  And  he  arooe  and  came  to  his  father — ^The  moment  he  had  reacklved,  he 
began  to  execute  his  resolution.  While  he  was  yet  a  great  way  off^  his  fathtr 
saw  him — Rotuming,  starved,  naked. 

32.  But  the  father  said — Interrupting  him  before  he  had  finished  what  he 
intended  to  say.  So  does  God  frequently  cut  an  earnest  confession  short  by  a 
display  of  his  pardoning  love. 

23.  Let  us  he  merry — Both  here,  and  whereyor  else  this  word  occurs,  whether 
in  the  Old  or  New  Testament,  it  implies  nothing  of  levity,  but  a  solid,  leriaiis, 
religious,  heartfelt  joy :  indeed  this  was  the  ordinary  meaning  of  the  word  two 
hundred  years  ago,  when  our  translation  was  made. 

25.  The  elder  son  seems  to  represent  the  Pharisees  and  scribes,  mentioned 
Torse  2. 

27.  Thy  father  hath  killed  the  fatted  eo//— Perhaps  he  mentions  this  rather 
than  the  robe  or  ring,  as  having  a  nearer  connection  with  the  music  and  dancing. 

28.  He  was  angry,  and  would  not  go  m — ^Uow  natural  to  us  is  this  kind  of 
resentment ! 

29.  Lo,  so  many  years  do  I  serve  thee — So  he  was  one  of  the  instances  men 
tioned  ver.  7.   How  admirably  therefore  does  this  parable  confirm  that  assertion ! 
Yet  thou  never  gavest  me  a  kid,  that  I  might  make  merry  with  my  friends-^^Ttitm 
haps  God  does  not  usually  give  much  joy  to  those  who  never  felt  the  sorrows  of 
repentance. 

31.  Thou  art  over  with  me,  and  all  that  I  have  is  thine — ^This  suggeets  a  strong 
reason  against  nmnnuring  at  the  indnlgenoe  shown  to  the  greatest  of  sumen. 
As  the  father's  receiving  the  yoonger  son  did  not  cense  him  to  dtdaherit  the 


184  ST.  LUKE. 

was  meet  to  make  merry  and  be  glad ;  for  this  thy  brother  was 
dead,  and  is  alive  again ;  and  was  lost,  and  is  found. 
XVI.     And  he  said  also  to  his  disciples,  There  was  a  certain  rich 
man  who  had  a  steward ;  and  he  was  accused  to  him  as  wasting 

2  his  goods.     And  calling  him,  he  said  to  him,  Why  hear  I  this  of 
thee  1     Give  an  account  of  thy  stewardship,  for  thou  canst  be  no 

3  longer  steward.    And  the  steward  said  in  himself.  What  shall  I  do  ? 
For  my  lord  taketh  away  the  stewardship  from  me.     I  cannot  dig  ; 

4  to  beg  I  am  ashamed.    I  know  what  to  do,  that  when  I  am  removed 

elder ;  so  God*s  receiving  notorious  sinners  will  be  no  loss  to  those  who  have 
always  served  him ;  neither  will  ho  raise  these  to  a  state  of  fflory  equal  to  that 
cf  those  who  have  always  served  him,  if  they  have,  upon  Uie  whole,  made  a 
greater  progress  in  inward  as  well  as  outward  holiness. 

33.  This  thy  brother  was  dead,  and  ia  alive — A  thousand  of  these  delicate 
touches  in  the  inspired  writings  escape  an  inattentive  reader.  In  the  30th  verse, 
the  elder  son  had  unkindly  and  indecently  said,  Thi9  thy  won.  The  father  in 
hit  reply  mildly  reproves  him,  and  tenderly  says,  ThU  thy  brother — Amazing 
intimation,  that  the  best  of  men  ought  to  account  the  worst  sinners  thoir  bre 
thren  stilly  and  should  especially  remember  this  relation,  when  they  show  any 
inclination  to  return. 

Our  Lord  in  this  whole  parable  shows,  not  only  that  the  Jews  had  no  cause  to 
murmur  at  the  reception  of  the  Gentiles,  (a  point  which  did  not  at  that  time  so 
directly  fall  under  consideration,)  but  that  if  the  Pharisees  were  indeed  as  good  as 
they  fancied  themselves  to  be,  still  they  had  no  reason  to  murmur  at  the  kind 
treatment  of  any  sincere  penitent.  Thus  does  he  condemn  them,  even  on  their 
own  principles,  and  so  leaves  them  without  excuse. 

We  have  in  this  parable  a  lively  emblem  of  the  condition  and  behaviour  of  sin. 
ners  in  thoir  natural  state.  Thus,  when  enriched  by  the  bounty  of  the  great 
common  Father,  do  they  ungratefully  run  from  him,  ver.  12.  Sensual  pleasures 
ore  eagerly  pursued,  till  they  have  squandered  away  all  the  grace  of  God,  ver.  13. 
And  while  these  continue,  not  a  serious  thought  of  God  can  find  a  place  in  their 
mindi.  And  even  when  afflictions  come  upon  them,  ver.  14,  still  they  will  make 
hard  shifts  before  they  will  let  the  grace  of  God,  concurring  with  his  providence, 
persuade  them  to  think  of  a  return,  ver.  15,  16. 

When  they  see  themselves  naked,  indigent,  and  undone,  then  they  recover  the 
exercise  of  their  reason,  ver.  17.  Then  they  remember  the  blessings  they  have 
thrown  away,  and  attend  to  the  misery  they  have  incurred.  And  hereupon  they 
resolve  to  return  to  their  father,  and  put  the  resolution  immediately  in  practice, 
ver.  18,  19. 

Behold  with  wonder  and  pleasure  the  gracious  reception  they  find  from  Divine, 
iojured  goodness !  When  such  a  prodigal  comes  to  his  father,  he  sees  him  afar 
on,  ver.  20.  He  pities,  meets,  embraces  him,  and  interrupts  his  acknowlcdg. 
ments  with  the  tokens  of  his  returning  favour,  ver.  21.  He  arrays  him  with  the 
robe  of  a  Redeemer's  righteousness,  with  inward  and  outward  holiness ;  adorns 
him  with  all  his  sanctifying  graces,  and  honours  him  with  the  tokens  of  adopting 
love,  ver.  22.  And  all  this  he  does  with  unutterable  delight,  in  that  he  who  was 
lost  is  now  found,  ver.  23,  24. 

Let  no  elder  brother  murmur  at  this  indulffence,  but  rather  welcome  the  pro. 
digal  back  into  the  family.  And  let  those  who  have  been  thus  received,  wander 
no  more,  but  emulate  the  strictest  piety  of  those  who  for  many  years  have  served 
their  heavenly  Father,  and  not  transgressed  his  commandments. 

XVI.  And  he  §aid  also  to  his  disciples — Not  only  to  the  scribes  and  Pharisees 
to  whom  he  had  hitherto  boen  speaking,  but  to  all  the  younger  as  well  as  the 
elder  brethren :  to  the  returning  prodigals  who  were  now  his  disciples.  A  cer. 
tain  rich  man  had  a  stetoard—Chri^  hero  teaches  all  that  are  now  in  favour 
with  God,  particularly  pardoned  penitents,  to  behave  wisely  in  what  is  commit, 
ted  to  them. 

3.  To  beg  I  am  ashamed — But  not  ashamed  to  cheat !    This  was  likewise  a 
of  honour !    *'  By  men  called  honour,  but  by  angels  pride." 

4.  /  kmw    That  is,  I  am  resolved,  what  to  do. 


CHAPTER  XVI.  185 

from  the  stewardship,  they  may  receive  me  into  their  houses. 

5  So  having  called  to  him  every  one  of  his  lord's  debtors,  he  said  to 

6  the  first.  How  much  owest  thou  to  my  lord  ?  And  he  said,  A 
hundred  measures  of  oil.     He  said  to  him.  Take  thy  bill,  and  sit 

7  down  quickly,  and  write  fifty.  Then  said  he  to  another.  And  how 
much  owest  thou  ?     He  said,  A  hundred  measures  of  wheat.     He 

8  saith.  Take  thy  bill,  and  write  four-score.  And  the  lord  cokn- 
mended  the  unjust  steward,  because  he  had  done  wisely ;  for  the 
children  of  this  world  are  wiser  in  their  generation  than  the  chil- 

9  dren  of  light.  And  I  say  to  you.  Make  to  yourselves  friends  of  the 
mammon  of  unrighteousness,  that,  when  ye  fail,  they  may  receive 

10  you  into  the  everlasting  habitations.  He  that  is  faithful  in  the  least, 
is  faithful  also  in  much ;  and  he  that  is  unjust  in  the  least,  is  unjust 

11  also  in  much.  If  therefore  ye  have  not  been  faithful  in  the  un^ 
righteous  mammon,  who  will  intrust  you  with  the  true  riches? 

12  And  if  ye  have  not  been  faithful  in  that  which  is  another's,  who 

13  will  give  you  that  wliich  is  your  own  ?  •  No  servant  can  serve  two 
masters ;  for  either  he  will  hate  the  one,  and  love  the  other,  or  he 
will  cleave  to  the  one,  and  despise  the  other.  Ye  cannot  serve 
God  and  mammon. 

8.  And  the  lord  commended  the  unjust  steward — Namely,  in  this  reapect*  be* 
cause  he  had  used  timely  precaution  :  so  that  though  the  dishonesty  of  such  a 
nervant  be  detestable,  yet  his  foresight,  care,  and  contrivance,  about  the  interests 
of  this  life,  deserve  our  imitation,  with  regard  to  the  more  important  affairs  of 
another.  The  children  of  this  world — ^Those  who  seek  no  other  portion  than  this 
world :  Are  wiser — Not  absolutely,  for  they  are,  one  and  all,  egregious  fools ;  but 
they  are  more  consistent  with  themselves ;  they  are  truer  to  their  principles ; 
they  more  steadily  pursue  their  end ;  thev  are  wiser  tn  their  generation — ^That  is, 
in  their  own  way,  than  the  children  of  light — The  children  of  God,  whose  light 
bhines  on  their  hearts. 

9.  And  I  say  to  you — Be  good  stewards  even  of  the  lowest  talents  wherewith 
God  hath  intrusted  you.  Mammon  means  riches  or  money  It  is  termed  the 
mammon  of  unrighteousness^  because  of  the  manner  wherein  it  is  commonly 
either  procured  or  employeid.  Make  yourselves  fHends  of  this,  by  doing  aU 
possible  good,  particularly  to  the  children  of  God :  that  when  ye  fail,  when  your 
flesh  and  your  heart  failoth,  when  this  earthly  tabernacle  is  dissoWed,  those  of 
them  who  have  gone  before  may  receive,  may  welcome  you  into  the  everlasting 
habitations. 

10.  And  whether  ye  have  more  or  less,  see  that  ye  be  faithful  as  well  as  wise 
stewards.  He  that  is  faithful  in  what  is  meanest  of  all,  worldly  substance,  is  also 
faithful  in  things  of  a  higher  nature ;  and  he  that  uses  these  lowest  gifts  unfaith. 
fully,  is  likewise  unfaithful  in  spiritual  things. 

11.  Who  will  intrust  you  with  the  true  riches? — How  should  God  intrust  you 
with  spiritual  and  eternal,  which  alone  are  true  riches  7 

12.  If  ye  have  not  been  faithful  in  that  which  was  a7Wthef*s — ^None  of  these 
temporal  things  are  yours :  you  are  only  stewards  of  them,  not  proprietors : 
God  is  the  proprietor  of  all ;  ho  lodges  them  in  vour  hands  for  a  season :  but 
still  they  are  his  property.  Rich  men,  understand  and  consider  this.  If  your 
steward  uses  any  part  of  your  estate  (so  called  in  the  language  of  men)  any 
farther  or  any  otherwise  than  you  direct,  he  is  a  knave :  he  has  neither  con. 
science  nor  honour.  Neither  nave  you  either  one  or  the  other,  if  you  use  any 
port  of  that  estate,  which  is  in  truth  God*s,  not  yours,  anv  oUierwiso  than  be 
directs.  That  which  is  your  oic/i— Heaven,  which  when  you  have  it,  will  be  year 
own  for  ever. 

13.  And  you  cannot  be  faithful  to  God,  if  you  trim  between  God  and  the 
world,  if  yoa  do  not  serve  him  alone. 

»  Matt,  ri,  84. 


1B6  ST.  LUKE. 

14  And  the  Pharisees,  who  were  covetous,  heard  all  these  things. 

15  and  they  derided  him.  And  he  said  to  them,  Ye  arc  they  who 
justify  yourselves  before  men :  but  God  knoweth  your  hearts : 
and  that  which  is  highly  esteemed  among  men,  is  an  abomination 

16  before  God.  *  The  law  and  the  prophets  were  until  John :  from 
that  time  the  kingdom  of  God  is  preached,  and  every  man  forccth 

17  into  it.     t  Yet  it  is  easier  for  heaven  and  earth  to  pass,  than  for  one 

18  tittle  of  the  law  to  fail.  %  Whosoever  putteth  away  his  wife  and 
marrieth  another,  committeth  adultery ;  and  whosoever  marrieth 
her  that  is  put   away  from  her  husband,   committeth   adultery. 

19  There  was  a  certain  rich  man,  who  was  clothed  in  purple  and  fine 
W  linen,  and  feasted  splendidly  every  day.     And  there  was  a  certain 

beggar,  named  Lazarus,  who  was  laid  at  his  gate  full  of  sores ; 

21  And  desiring  to  be  fed  with  the  crumbs  that  fell  from  the  rich 

22  man's  table  :  yea,  the  dogs  also  came  and  licked  his  sores.  And 
the  beggar  died,  and  was  carried  by  angels  into  Abraham's  bosom : 

23  the  rich  man  also  died,  and  was  buried :  And  in  hell  lifting  up  his 
eyes,  being  in  torments,  he  seeth  Abraham  afar  off  and  Lazarus  in 

24  his  bosom ;  And  crying  out,  he  said.  Father  Abraham,  have  mercy 
on  me,  and  send  Lazarus  to  dip  the  tip  of  his  finger  in  water  and 

25  cool  my  tongue  ;  for  I  am  tormented  in  this  flame.     But  Abraham 

15.  And  he  said  to  them.  Ye  are  they  who  justify  yourselves  Before  men — ^The 
flense  of  the  whole  passage  is,  that  pride,  wherewith  you  justify  yourselves,  feeds 
eovetousness,  derides  the  Gospel,  ver.  14,  and  destroys  the  law,  ver.  18.  All 
which  is  illustrated  hy  a  terrible  example.  Ye  justify  yourselves  before  men — Ye 
think  yourselves  righteous,  and  persuade  others  to  think  you  so. 

16.  The  law  and  the  prophets  were  in  force  until  John :  from  that  time  the  Gospel 
takes  place  ;  and  humble  upright  men  receive  it  with  inexpressible  earnestness. 

17.  Not  that  the  Gospel  at  all  destroy  the  law. 

18.  But  ye  do ;  particularly  in  this  notorious  instance. 

19.  There  was  a  certain  rich  man — ^Very  probablv  a  Pharisee,  and  one  that  jus. 
tified  himself  before  men  ;  a  very  honest,  as  well  as  honourable  gentleman :  though 
it  was  not  proper  to  n^ention  his  name  on  this  occasion :  who  was  clothed  in  pur- 
pie  and  fine  linen-^eind  doubtless  esteemed  on  this  account,  (perhaps  not  only  by 
those  who  sold  it,  but  by  most  that  know  him,)  as  encouraging  trade,  and  acting 
according  to  his  quality :  And  feasted  splendidly  every  day- — And  consequently 
was  esteemed  yet  more,  for  his  generosity  and  hospitality  in  keeping  so  good  a 
table. 

20.  And  there  was  a  certain  beggar  rmmed  Laxarus,  (according  to  the  Greek 
pronunciation)  or  Eleazer.  By  his  name  it  may  be  conjectured,  he  was  of  no 
mean  family,  though  it  was  thus  reduced.  There  was  no  reason  fur  our  Lord  tc» 
conceal  his  name,  which  probably  was  then  well  known.  Theophylact  obscrvoE, 
from  the  tradition  of  the  Hebrews,  that  he  lived  at  Jerusalem.  Yea,  the  dogs 
also  came  and  licked  his  sores — It  seems  this  circumstance  is  recorded  to  shovv- 
that  all  his  ulcers  lay  bare,  and  were  not  closed  or  bound  up. 

22.  And  the  beggar — Worn  out  with  hunger,  and  pain,  and  want  of  all  things. 
died:  and  was  carried  by  angels  (amazing  change  of  the  scene !)  into  Abraham*h 
bosom — So  the  Jews  styled  paradise ;  the  place  where  the  souls  of  good  men  re- 
main from  death  to  the  resurrection.  The  rich  man  also  died,  and  was  buried — 
Doubtless  with  pomp  enough,  though  we  do  not  read  of  his  lying  in  state ;  that 
stupid,  senseless  pageantry,  that  shocking  insult  on  a  poor,  putrefying  carcass,  was 
reserved  for  our  enlightened  ago ! 

23.  He  seeth  Abraham  afar  o^— And  yet  knew  him  at  that  distance  :  and  shall 
not  Abraham*s  children,  when  they  are  together  in  paradiso«  know  each  other ! 

94.  Father  Abraham,  have  mercy  on  me — It  eannot  bo  denied,  but  here  is  ono 

•  Matt,  zi,  13.       t  Mstt.  v,  18.       t  Matt.  r.  31 ;  ziz,  7. 


CHAPTER  XVII.  187 

said,  Son,  remember  that  thou  in  thy  lifetime  receivedst  thy  good 
things,  and  likewise  Lazarus  evil  things  :  but  now  he  is  coniforted, 

26  and  thou  art  tormented.  And  beside  all  this,  between  us  and  you 
there  is  a  great  gulf  fixed;  so  that  they  who  would  pass  from 
hence  to  you,  cannot,  neither  can  they  pass  that  would  come  to  us 

27  from  thence.     Then  he  said,  I  pray  thee,  therefore,  father,  that  thou 

28  wouldst  send  him  to  my  fathei^s  house :  For  I  have  five  brethren ; 
that  he  may  testify  to  them,  lest  they  also  come  into  this  place  of 

29  torment.     Abraham  saith  to  him.  They  have  Moses  and  the  pro- 

30  phels  ;  let  them  hear  them.     And  he  said.  Nay,  fatlier  Abraham ; 

31  but  if  one  go  to  them  from  the  dead,  they  will  repent.  And  he  said 
to  him.  If  they  hear  not  Moses  and  the  prophets,  neither  will  they 
be  persuaded  though  one  rose  from  the  dead. 

XVII.     Then  said  he  to  the  disciples,  *  It  is  impossible  but  offences 

2  will  come  ;  but  wo  to  Mm  through  whom  they  come.  It  were  bet- 
ter for  him  that  a  millstone  were  hanged  about  his  neck,  and  he 
cast  into  the  sea,  than  that  he  should  offend  one  of  these  little  ones. 

3  t  Take  heed  to  yourselves  ;  if  thy  brother  sin,  rebuke  him,  and  if 

4  he  repent,  forgive  him.  And  if  he  sin  against  thee  seven  times 
in  a  day,  and  seven  times  in  a  day  return  to  thee,  saying,  I  repent, 

5  thou  shalt  forgive  him.     %  And  the  apostles  said  to  the  Lord,  In- 

6  crease  our  faith.  And  the  Lord  said.  If  ye  had  faith  as  a  grain  of 
mustard  seed,  ye  might  say  to  this  sycamine  tree,  Be  thou  rooted 

precedent  in  Scripture  of  praying  to  departed  saints :  bat  who  ia  it  that  pr^T** 
and  with  what  lucceu  7  Will  any,  who  considers  this,  be  fond  of  copying  ami 
him? 

25.  But  AhrBham  aaid.  Son — According  to  the  flesh.  Is  it  not  worthy  of  ob- 
servation,  that  Abraham  will  not  revile  even  a  damned  soul  7  and  shall  livmg  men 
revile  one  another  7  Thou  in  thy  lifetime  reeeivedst  thy  good  thinga — ^Thou  didst 
choose  and  accept  of  worldly  things  as  thy  good,  thy  happiness.  And  can  any 
be  at  a  loss  to  know  why  he  was  in  torments  ?  This  damnable  idolatry,  had  then 
been  nothing  more,  was  enough  to  sink  him  to  the  nethermost  heli. 

26.  Betide  this  there  ie  a  great  gulf  fixed — Reader,  to  which  side  of  it  wilt 
thou  go  7 

28.  Leet  they  also  eome  into  this  place — ^He  might  justly  fear  lest  their  re. 
prooches  should  add  to  his  own  torment. 

31.  Neither  will  they  be  persuaded — ^Truly  to  repent :  for  this  implies  an  entire 
change  of  heart :  but  a  thousand  apparitions  cannot  efibot  this.  God  only  can, 
applying  his  word. 

XVII.  1,  It  is  impossible  but  offences  will  come — And  they  ever  did  and  do 
come  chiefly  by  Pharisees,  that  is,  men  who  trust  in  themselves  that  they  are 
righteous,  and  despise  others. 

2.  Little  ones — Weak  believers. 

3.  Take  heed  to  yourselves — ^That  ye  neither  ofiend  others,  nor  be  ofiended  by 
others. 

4.  If  he  sin  against  thee  seven  times  in  a  day,  mnd  seven  times  in  a  dayretwnt 
saying,  I  repent — ^That  is,  if  he  give  sufficient  proof  that  he  does  really  repent* 
afler  having  sinned  ever  so  often,  receive  him  just  as  if  he  had  never  sinned 
against  thee.  But  this  forgiveness  is  due  only  to  real  penitents.  In  a  lower 
sense  we  are  to  forgive  all,  penitent  or  impenitent ;  (so  as  to  bear  them  the  nn- 
cerest  good  will,  and  to  do  them  all  the  good  we  can  ;)  and  that  not  seven  timw 
only,  but  seventy  times  seven. 

5.  Lord,  increase  our  faith — ^That  we  may  thus  forgive,  and  may  neither  offiMd 
nor  be  offended. 

6.  And  he  said.  If  ye  had  faith  as  a  grain  of  mustard  seed — If  ye  had  the 

»  Matt,  zriii,  6 ;  Mark  ix,  48.       fMatt.  xviu,  15.       t  MaU.  zvu,  20. 


188  ST.  LUKE. 

7  up,  and  be  thou  planted  in  the  sea ;  and  it  should  obey  you.  But 
which  of  you  having  a  servant  ploughing  or  feeding  cattle,  will  say 

8  to  him  as  soon  as  he  cometh  from  the  field,  Come  and  sit  down  to 
table  ?  And  will  not  rather  say  to  him,  Make  ready  wherewith  I 
may  sup,  and  gird  thyself  and  serve  me  till  I  have  eaten,  and  after- 

9  ward  thou  shalt  eat  and  drink  ?  Doth  he  thank  that  servant  because 

10  he  did  the  things  that  were  commanded  him?  I  think  not.  So 
likewise  ye,  when  ye  have  done  all  the  things  that  are  commanded 
you,  say.  We  are  unprofitable  servants :  we  have  done  what  was 
our  duty  to  do. 

11  And  as  he  went  to  Jerusalem,  he  passed  through  the  midst  of 

12  Samaria  and  Galilee.     And  as  he  entered  into  a  certain  village, 

13  there  met  him  ten  lepers,  who  stood  afar  off:  And  they  lifted  up 

14  their  voice  and  said,  Jesus.  Master,  have  mercy  on  us.  And  see- 
ing them,  he  said  to  them.  Go,  show  yourselves  to  the  priests.  And 
as  they  went,  they  were  cleansed. 

15  And  one  of  them,  when  he  saw  that  he  was  healed,  turned  back, 

16  and  with  a  loud  voice  glorified  God.    And  fell  down  on  his  face 

17  at  his  feet,  giving  him  thanks ;  and  he  was  a  Samaritan.     And 

18  Jesus  answering  said.  Were  there  not  ten  cleansed  1  But  where 
kro  the  nine  ?     There  are  not  found  returning  to  give  glory  to  God, 

19  save  this  stranger.  And  he  said  to  him,  Anse  and  go,  thy  faith 
hath  saved  thee. 

20  And  being  asked  by  the  Pharisees,  When  cometh  the  kingdom 
of  God,  he  answered  them  and  said,  The  kingdom  of  God  cometh 

21  not  with  observation.     Neither  shall  they  say,  Lo  here,  or  lo  there  ; 

22  for  behold,  the  kingdom  of  God  is  within  you.  And  he  said  to  the 
disciples.  The  days  will  come,  when  ye  shall  desire  to  see  one  of 

23  the  days  of  the  Son  of  man,  and  shall  not  see  t'^  *  And  when  they 
shall  say  to  you,  See  here ;  or  see  there  ;  go  not,  nor  follow  them, 

measure  of  trae  faith,  no  instance  of  duty  would  be  too  hard  for  you.  Ye  would 
My  to  thU  sycamine  tree — ^Thia  seems  to  have  been  a  kind  of  proverbial  ex. 
pression. 

7.  But  vehich  of  you — But  is  it  not  meet  that  you  should  first  obey,  and  then 
triumph  ?    Though  still  with  a  deep  sense  of  your  utter  unprofitableness. 

9.  Uotk  he  thank  tluit  eenant — Does  he  acoount  himself  obliged  to  him  ? 

10.  When  ye  have  done  all^  eay.  We  are  unprofitable  eercante — For  a  man  can. 
not  profit  God.  Happy  is  he  who  judges  himself  an  unprofitable  servant :  mine. 
raUe  is  he  whom  God  pronounces  such.  But  though  we  are  unprofitable  to  him, 
<mr  serving  him  is  not  unprofitable  to  us.  For  he  is  pleased  to  give  by  his  grace 
a  value  to  our  good  works,  which  in  consequence  of  his  promise  entitles  us  to 
an  eternal  reward. 

SO.  Th^  kingdom  of  Ood  cometh  not  woith  observation — ^With  such  outward  pomp 
as  draws  the  observation  of  every  one. 

91.  Neither  shall  they  say,  Lo  here,  or  lo  there — ^This  shall  not  be  the  language 
of  those  who  are,  or  shall  be  sent  by  me,  to  declare  the  coming  of  my  kingdom. 
For  behold  the  kingdom  of  God  is  within  or  among  you — Look  not  for  it  in  distant 
times  or  remote  places :  it  is  now  in  the  midst  of  you  :  it  is  come  :  it  is  present 
in  the  soul  of  every  true  believer :  it  is  a  spiritual  kingdom,  an  internal  princi- 
pie.    Wherever  it  exists,  it  exists  in  the  heart. 

93.  Ye  shall  desire  to  see  one  of  the  days  of  the  Son  of  man — One  day  of  mercy^ 
or  one  day  wherein  you  might  converse  with  me,  as  ^ou  do  now. 

93.  They  shall  say,  See,  Christ  is  here,  or  there — Lmiiting  hit  preaenoe  to  this 
cr  that  plaoe. 

•  Matt.  xxiv»  28. 


CHAPTER  XVIII.  189 

24  For  as  the  lightning  that  lighteneth  ont  of  the  one  part  under  hea- 
ven, shineth  to  the  other  part  under  heaven,  so  shall  the  Son  of 

25  man  be  in  his  day.     But  first  he  must  suffer  many  things,  and  be 

26  rejected  by  this  generation!     *  And  as  it  was  in  the  days  of  Noah, 

27  so  shall  it  be  also  in  the  days  of  the  Son  of  roan.  They  ate,  they 
drank,  they  married,  they  were  given  in  marriage,  till  the  day  that 
Noah  entered  into  the  ark,  and  the  flood  came  and  destroyed  them 

28  all.     Likewise  also  as  it  was  in  the  days  of  LiOt :  they  ate,  they 

29  drank,  they  bought,  they  sold,  they  planted,  they  builded :  But 
the  day  that  Lot  went  out  of  Sodom,  it  rained  fire  and  brimstone 

30  from  heaven  and  destroyed  them  all.     Even  thus  shall  it  be  in  the 

31  day  that  the  Son  of  man  is  revealed.  In  that  day,  he  that  shall  be 
on  the  house  top  and  his  goods  in  the  house,  let  him  not  go  down 
to  take  them  away :  and  he  that  is  in  the  field,  let  him  likewise  not 

32  return  back.     Remember  Lot's  wife,     f  Whosoever  shall  seek  to 

33  save  his  life,  shall  lose  it,  and  whosoever  shall  lose  his  life,  shall 

34  preserve  it.     I  tell  you,  in  that  night  there  shall  be  two  men  in 

35  one  bed ;  one  shall  be  taken  and  the  other  lef\.  Two  women 
shall  be  grinding  together ;  one  shall  be  taken  and  the  other  left. 

36  Two  men  shall  be  in  the  field :   one  shall  be  taken  and  the  other 

37  left.  X  And  they  answering  said  to  him.  Where,  Lord  ?  And  he 
said  to  them.  Wheresoever  the  body  is,  there  will  the  eagles  be 
gathered  together. 

XVIII.     And  he  spake  a  parable  to  them  to  this  end,  that  men 

2  ought  always  to  pray,  and  not  to  faint,  Saying,  There  was  in  a 
certain  city  a  judge  who  feared  not  God  nor  reverenced  man. 

3  And  there  was  a  widow  in  that  city,  and  she  came  to  him,  saying, 

4  Do  me  justice  on  mine  adversary.     And  he  would  not  for  a  while, 
but  afterward  he  said  in  himself.  Though  I  fear  not  God  nor 

5  reverence  man,  Yet  because  this  widow  giveth  me  trouble,  I  will 
do  her  justice,  lest  by  her  continual  coming  she  weary  me  om. 

6  And  the  Lord  said.  Hear  what  the  unjust  judge  saith !    And  shall 

7  not  God  vindicate  his  own  elect,  who  cry  aloud  to  him  day  and 

24.  So  shall  aUo  the  Son  of  man  be — So  swift,  so  wide,  shall  his  appearing  be : 
In  his  day — ^The  last  day. 

26.  The  daye  of  the  Son  of  man — ^Those  which  immediatelj  follow  that  which 
is  cmiDently  styled  hie  day. 

31.  In  that  day — (Which  will  be  the  grand  type  of  the  last  d&7)  when  ye  ■hall 
see  Jerusalem  encompassed  with  armies. 

32.  Remember  LoVe  wife — And  escape  with  all  speed,  without  ever  looking  be. 
hind  you. 

33.  The  sense  of  this  and  the  following  verses  is.  Yet  as  great  as  the  danger 
will  bo,  do  not  seek  to  save  your  life  by  violating  your  conscience :  if  you  do,  you 
will  surely  lose  it :  whereas  if  you  should  lose  it  for  my  sake,  you  shall  be  paid 
with  life  everlasting.  But  the  most  probable  way  of  preserving  it  now,  is  to  be 
always  ready  to  give  it  up :  a  peculiar  Providence  shall  then  watch  over  yon,  and 
put  a  difference  between  you  and  other  men. 

XVIII.  1.  He  spake  a  parable  to  them — ^This  and  the  following  parable  warn  us 
s gainst  two  fatal  extremes,  with  regard  to  prayer:  the  former  against  faintness 
and  weariness,  the  latter  against  self  confidence. 

1,  And  shall  not  God — ^The  most  just  Judffe,  vindicate  his  own  elect — Proieifa 
the  Christians  from  all  their  adversaries,  and  in  particular  save  them  oat  of  the 
general  destruction,  and  avenge  them  of  the  Jews  7  Though  he  bear  long  wHh 

•  Matt.  BUT,  37.       tI'UlMtx,24;  Johnzii,25.       t  Matt,  zsir,  88. 


190  ST.  LUKE. 

8  night,  thouefa  he  bear  long  with  them  ?  I  tell  yt>u  he  will  vindicate 
them  Bpeedily.  Yet  when  the  Son  of  man  cometh,  will  he  find 
faith  upon  earth  ? 

9  And  he  spake  this  parable  to  certain  who  trusted  in  themselves 
'  10  that  they  were  righteous,  and  despised  others.     Two  men  went 

up  into  the  temple  to  pray,  the  one  a  Pharisee,  and  the  other  a 

1 1  publican.  The  Pharisee  stood  by  himself  and  prayed  thus,  God, 
I  thank  thee,  that  I  am  not  as  other  men  are,  rapacious,  unjust, 

12  adulterers,  or  even  as  this  publican.     I  fast  twice  in  the  week :  I 

13  give  tithes  of  all  that  I  possess.  And  the  publican  standing  afar 
off,  would  not  so  much  as  lift  up  his  eyes  to  heaven,  but  smote 

14  upon  his  breast,  saying,  God  be  merciful  to  me  a  sinner.  I  tell 
you  this  man  went  down  to  his  house  justified  rather  than  the 
other ;  for  every  one  that  exalteth  himself  shall  be  humbled,  and 
he  that  humbleth  himself  shall  be  exalted. 

15  *  And  they  brought  to  him  also  infants,  that  he  might  touch 

16  them  ;  but  the  disciples  seeing  it,  rebuked  them.  But  Jesus  call- 
ing them  to  him,  said.  Suffer  little  children  to  come  to  me  and  for- 

17  bid  them  not :  for  of  such  is  the  kingdom  of  God.  Yerily  I  say  to 
you.  Whosoever  shall  not  receive  the  kingdom  of  God  as  a  little 
child,  shall  in  nowise  enter  therein. 

18  t  And  a  certain  ruler  asked  him,  saymg,  Good  Master,  what 

19  shall  I  do  to  inherit  eternal  life  ?  But  Jesus  said  to  him.  Why 
callest  thou  me  good  ?  There  u  none  good  save  one,  that  is^  God. 

20  Thou  knowest  the  commandments,   %  Do  not  commit  adultery. 

21  Do  not  murder.  Do  not  steal.  Do  not  bear  false  witness.  Ho« 
nour  thy  father  and  thy  mother.     And  he  said.  All  these  have  I 

22  kept  from  my  childhood.  Jesus  hearing  these  things  said  to  him, 
Yet  lackest  thou  one  thing :  sell  all  that  thou  hast  and  distribute 
to  Vhe  poor,  and  thou  shsdt  have  treasure  in  heaven ;  and  come, 

t&tm — ^Though  he  doei  not  immediately  t>ut  an  end,  either  to  the  wrongs  of  the 
idsked,  or  the  sufferings  of  good  men. 

8.  Yet  when  the  Son  of  man  eometh,  will  he  find  faith  upon  earth — ^Yet  not- 
withstanding all  the  instances  both  of  his  lonff  sufforing  and  of  his  justice, 
whenever  he  shall  remarkably  appear,  against  their  enenues  in  this  age  or  in 
alter  ages,  how  few  true  believers  will  be  found  upon  earth ! 

9.  He  epake  thie  pm^ie — ^Not  to  hypocrites ;  the  Pharisee  here  mentioned 
was  no  hypocrite,  no  more  than  an  outward  adulterer :  but  he  eineerely  trueted 
Ml  kimeelfthat  he  w<u  righteoue,  and  accordingly  told  God  so,  in  the  prayer  which 
none  but  God  heard. 

12.  /  foot  twice  in  the  week — So  did  all  tho  strict  Pharisees :  every  Mondav 
and  Thursday.  I  give  tithee  of  all  that  I  poeseee — Many  of  them  gave  one  full 
tenth  of  their  income  in  tithes,  and  another  tenth  in  alms,  the  sum  of  this  plea 
is,  I  do  no  harm :  I  use  all  the  means  of  grace :  I  do  all  the  good  I  can. 

15.  ne  puhliean  atanding  afar  off-^From  the  holy  of  holies,  would  not  eo  much 
M  lift  up  hie  eyee  to  heaven — ^Touched  with  shame,  which  is  more  ingenuous 
Ihan  fear. 

14.  TAtf  man  went  down — From  the  hill  on  which  the  temple  stood,  juetified 
rather  than  the  other — ^That  is,  and  not  the  other. 

16.  CaUing  them-^Thow  that  broup;ht  the  children :  ofeueh  ie  the  kingdom  of 
(M— finch  are  subjects  of  the  Messiah's  kingdom,  ^d  such  as  these  it  pro. 
pnly  belongs  to. 

S9.  Yet  lackest  thou  one  thine — ^Namely,  to  love  God  more  than  mammon. 
Our  Saviour  knew  his  heart,  and  presently  put  him  upon  a  trial  which  laid  it  open 

*Mattnz,13;  Maik  z,  13.        f  Matt,  zix,  16 ;  Harkz,17.        t  £zod.  zz,  12,  dec. 


CHAPTER  XIX.  191 

23  follow  me.    And  when  he  heard  this,  he  was  very  sorrowful ;  for 

24  he  was  very  rich.  And  Jesus  seeing  that  he  was  very  sorrowful, 
said.  How  hardly  shall  they  that  have  riches  enter  into  the  king- 

25  dom  of  God  ?  It  is  easier  for  a  camel  to  go  through  a  needle's  eye, 

26  than  for  a  rich  man  to  enter  into  the  kingdom  of  God.     And  they 

27  that  heard  it  said.   Who  then  can  be  saved  ?  And  he  said,  The 

28  things  impossible  with  men,  are  possible  with  God.     Then  Peter 

29  said,  Lo,  we  have  left  all  and  followed  thee.  And  he  said  to  them, 
Yerily  I  say  unto  you,  There  is  no  man  that  hath  lefl  house,  or 
parents,  or  brethren,  or  wife,  or  children,  for  the  kingdom  of  Grod's 

30  sake,  Who  shall  not  receive  manifold  more  in  the  present  time,  and 
in  the  world  to  come  life  everlasting. 

31  *  Then  he  took  to  him  the  twelve,  and  said  to  them,  Behold, 
we  go  up  to  Jerusalem,  and  all  things  that  are  written  by  the  pro- 

32  phets  will  be  accomplished  on  the  Son  of  man.  For  he  will  be 
delivered  to  the  Gentiles,  and  will  be  mocked,  and  spitefully 

33  entreated,  and  spitted  on :  And  they  will  scourge  Mnif  and  put  him 

34  to  death :  and  the  third  day  he  will  rise  again.  And  they  under- 
stood none  of  these  things ;  and  this  saying  was  hid  from  them, 
neither  knew  they  the  things  which  were  spoken. 

35  t  And  while  he  was  yet  nigh  to  Jericho,  a  certain  blind  man  sar 

36  by  the  way  side  begging.     And  hearing  the  multitude  pass  by,  he 

37  asked  what  it  meant  1  And  they  told  him,  Jesus  of  Nazareth  pass- 

38  eth  by.     And  he  cried  aloud,  saying,  Jesus,  thou  Son  of  EhEivid, 

39  have  mercy  on  me.  And  they  that  went  before  charged  him  to 
hold  his  peace ;  but  he  cried  so  much  the  more.  Thou  Son  of  David, 

40  have  mercy  on  me.     And  Jesus  standing  still,  commanded  him  to 

41  be  brought  to  him :  and  when  he  was  come  near,  he  asked  him,  Say- 

42  ing.  What  wilt  thou  that  I  should  do  for  thee  ?  He  said.  Lord,  that 
I  may  receive  my  sight.     And  Jesus  said  to  him.  Receive  thy 

43  sight,  thy  faith  hath  saved  thee.  And  immediately  he  received  his 
sight,  and  followed  him,  glorifying  God :  and  all  the  people  seeing 
ity  gave  praise  to  God. 

XIX.    And  he  entered  and  passed  through  Jericho.     And  behold  a 

2  man  named  Zaccheus,  who  was  the  chief  of  the  publicans,  and  he 

3  was  rich.     And  he  sought  to  see  Jesus  who  he  was,  and  could  not 

4  for  the  crowd,  because  he  was  little  of  stature.  And  running  be- 
to  the  ruler  himself.  And  to  cure  his  love  of  the  world,  which  could  not  m 
}iim  be  cured  otherwise,  Christ  commanded  him  to  sell  all  that  he  had.  But  he 
does  not  command  us  to  do  this ;  but  to  uso  all  to  the  glory  of  God. 

34.  They  underatood  none  of  these  things — The  literal  meaning  they  could  not 
but  understand.  But  as  thoy  could  not  reconcile  this  to  their  preconceived 
opinion  of  the  Messiah,  thoy  were  utterly  at  a  loss  in  what  parabolical  or  figunu 
tire  sense  to  take  what  he  said  concerning  his  sufferings ;  having  their  thought* 
still  taken  up  with  the  temporal  kingdom. 

XIX.  1.  He  passed  through  Jericho — So  that  Zaccheus  must  have  lived  near 
the  end  of  the  town :  the  tree  was  in  the  town  itself.  And  he  was  rich — ^Theae 
words  seem  to  refer  to  the  discourse  in  the  last  chapter,  ver.  24-37,  particularij 
to  ver.  27.  Zaccheus  is  a  proof,  that  it  is  possible  by  the  power  of  God  for  otmi 
a  rich  man  to  enter  into  the  kingdom  of  heaven. 

3.  The  ekief  sjf  the  publicans — What  we  would  term,  commimioner  of  tht  cus- 
toms.   A  very  honoorable  aa  well  as  profitable  place. 

*  JIttt  IX,  17;  Mark  X,  32.       f  Matt,  zx,  SO ;  Mtrii  1^40. 


192  ST.  LUKE. 

fore,  he  climbed  ap  into  a  sycamore  tree  to  see  him ;  for  he  was  to 

5  pass  by  that  way.     And  Jesus,  when  he  came  to  the  place,  lookihg 
up  saw  him,  and  said  to  him,  Zaccheus,  make  haste  and  come 

6  down ;  for  to-day  I  must  abide  at  thy  house.     And  he  made  haste 

7  and  came  down,  and  received  him  joyfully.     And  seeing  it,  they 
all  murmured,  saying.  He  is  gone  in  to  be  a  guest  with  a  sinner. 

8  And  Zaccheus  stood  and  said  to  the  Lord,  Behold,  Lord,  the  half 
of  my  goods  I  give  to  the  poor,  and  if  I  have  wronged  any  man  of 

9  any  thing,  I  restore  him  four-fold.     And  Jesus  said  to  him,  To-day 
is  salvation  come  to  this  house ;  forasmuch  as  he  also  is  a  son  of 

10  Abraham.     *  For  the  Son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost. 

1 1  And  as  they  were  hearing  these  things,  he  added  and  spake  a 
parable,  because  he  was  nigh  Jerusalem,  and  because  they  thought 

12  the  kingdom  of  God  would  immediately  appear.     He  said  there- 
fore, t  A  certain  nobleman  went  into  a  far  country,  to  receive  for 

13  himself  a  kingdom,  and  to  return.     And  having  called  ten  of  his 
servants,  he  gave  them  ten  pounds,  and  said  unto  them.  Trade  till 

14  I  come.     But  his  citizens  hated  him,  and  sent  an  embassy  after 

15  him,  saying.  We  will  not  havo  this  man  to  reign  over  us.     And 
when  he  was  returned,  having  received  the  kingdom,  he  command 
ed  those  servants  to  be  called  to  him,  to  whom  he  had  given  the 

16  money,  to  know  what  each  had  gained  by  trading.     Then  came 

17  the  first,  saying,  Jjord,  thy  pound  hath  gained  ten  pounds.     And  he 
said  to  him,  Well  done,  good  servant;   because  thou  hast  been 

18  faithful  in  a  very  little,  be  thou  governor  over  ten  cities.     And  the 

19  second  came,  saying.  Lord,  thy  pound  hath  gained  five  pounds.    And 

20  he  said  to  him  likewise.  Be  thou  also  over  five  cities.     And  another 
came,  saying.  Lord,  behold  thy  pound,  which  I  have  kept  laid  up 

21  in  a  napkin.     For  I  feared  thee,  because  thou  art  an  austere  man : 
thou  takest  up  what  thou  layedst  not  down,  and  reapest  what  thou 

4.  And  running  before — With  ^eat  earneitness.  He  climbed  up — Notwith. 
sttnding  his  quality  :  desiro  conquering  honour  and  shame. 

5.  Jems  said,  Zaccheus,  make  haste  and  come  down — AVhat  a  strange  mixture 
of  passions  must  Zaccheus  have  now  felt,  hearing  one  speak,  as  knowing  both 
his  name  and  his  heart ! 

7.  They  all  murmured — All  who  were  near  :  though  most  of  them  rather  out 
of  surprise  than  indignation. 

8.  And  Zaccheus  stood — Showing  by  his  posture,  his  deliberate  purpose  and 
ready  mind,  and  said.  Behold,  Lord,  I  give — I  determine  to  do  it  immediately. 

9.  He  also  is  a  son  of  Abraham — A  Jew  bom,  and  as  such  has  a  right  to  the 
first  ofier  of  salvation. 

11.  They  thought  the  kingdom  i{f  Ood — A  glorious  temporal  kinj^om,  would 
immediately  appear, 

19.  He  went  into  a  far  country  to  receive  a  kingdom — Christ  wont  to  heaven, 
to  receive  his  sovereign  power  as  man,  even  all  authority  in  heaven  and  earth. 

13.  Trade  till  I  come — To  visit  the  nation,  to  destroy  Jerusalem,  to  judge  the 
world :  or,  in  a  more  particular  sense,  to  require  thy  soul  of  thee. 

14.  But  his  citizens — Such  were  those  of  Jerusalem,  hated  him,  and  sent  an 
embassy  after  him — ^Tho  word  seems  to  imply,  their  sending  ambassadors  to  a 
•aperior  court,  to  enter  their  protest  against  his  being  admitted  to  the  regal 
power.  In  such  a  solemn  manner  did  the  Jews  protest,  as  it  were,  before  God, 
that  Christ  should  not  reign  over  them  :  this  ivum--So  they  call  him  in  contempt. 

16.  VThsn  he  was  rstumed — In  hit  gloiy. 

•  ICatt. zviii, II.       tMatt.xxv»14;  lfatkBli,34x 


CHAPTER  XIX.  193 

22  didst  not  sow.  And  he  saith  to  him,  Out  of  thy  own  mouth  will  I 
judge  thee,  thou  wicked  servant.  Thou  knowest  that  I  am  an 
austere  man,  taking  up  what  1  laid  not  down,  and  reaping  what  I 

23  did  not  sow.  Wherefore  then  gavest  thou  not  my  money  into  the 
bank,  and  at  my  coming  I  should  have  received  it  with  interest  ? 

24  And  he  said  to  them  that  stood  by.  Take  the  pound  from  him,  and 

25  give  it  to  him  that  hath  ten  pounds.     (And  they  said  to  him,  Lord, 

26  he  hath  ten  pounds !)  •  For  I  say  unto  you,  To  every  one  that  hath 
shall  be  given :  but  from  him  that  hath  not,  even  what  he  hath 

27  shall  be  taken  away  from  him.  Moreover,  those  my  enemies,  who 
would  not  that  I  should  reign  over  them,  bring  hither  and  slay  be* 

28  fore  me.  And  having  said  these  things,  he  went  before,  going  up 
to  Jerusalem. 

29  t  And  as  he  drew  nigh  to  Bethphage  and  Bethany,  at  the  mdnnt 
called  the  mount  of  Olives,  he  sent  two  of  his  disciples,  saying, 

30  Go  ye  into  the  village  over  against  you,  in  which  entering,  ye  shidl 
find  a  colt  tied,  whereon  never  man  yet  sat,  loose  him  and  bring 

31  him  hither.     And  if  any  man  ask  you.  Why  do  ye  loose  Atm,  thus 

32  shall  ye  say  to  him.  The  Lord  hath  need  of  him.   'And  they  that 

33  were  sent  went,  and  found  even  as  he  had  said  to  them.  And  as 
they  were  loosing  the  colt,  the  owners  thereof  said  to  them,  Why 

34  loose  ye  the  colt  ?  And  they  said,  The  Lord  hath  need  of  him.    And 

35  they  brought  him  to  Jesus,  and  they  cast  their  garments  on  the 

36  colt,  and  set  Jesus  thereon.     And  as  he  went,  they  spread  their 

37  clothes  in  the  way.  And  when  he  was  now  come  nigh,  at  the  de- 
scent of  the  mount  of  Olives,  the  whole  multitude  of  the  disciples 
began  to  rejoice  and  praise  God  with  a  loud  voice,  for  all  the  mighty 

38  works  that  they  had  seen.  Saying,  Blessed  he  the  king  that  com- 
eth  in  the  name  of  the  Lord :  peace  be  in  heaven,  and  glory  in  the 

39  highest.     And  some  of  the  Pharisees  from  among  the  multitude 

40  said  to  him,  Master,  rebuke  thy  disciples.     And  he  answering  said  ' 
to  them,  I  tell  you,  that  if  these  should  hold  their  peace,  the  stones 

41  would  immediately  cry  out.     And  as  he  drew  near,  he  beheld  the 

42  city,  and  wept  over  it.  Saying,  O  that  thou  hadst  known,  even  thou, 

43  at  least  in  this  thy  day,  the  things  that  are  for  thy  peace !  But 
now  they  are  hid  from  thine  eyes.     For  the  days  shall  come  upon 

23.  With  inttreBi — ^Which  does  not  appear  to  be  contrary  to  any  law  of  Grod 
or  man.  But  thi«  is  no  plea  for  usury,  that  is,  the  taking  such  interest  as  implies 
any  degree  of  oppression  or  extortion. 

25.  They  said — With  admiration,  not  envy. 

27.  He  went  before — The  foremost  of  the  company,  showing  his  rea^ness  to 
suffer. 

29.  He  drew  nigh  to  the  place  where  the  borders  of  Bethphage  and  Bethany 
met,  which  was  at  the  foot  of  the  mount  of  OUvea, 

37.  The  whole  multitude  began  to  praioe  Ood — Speaking  at  once,  as  it  seems, 
from  a  Divine  impulse,  words  which  most  of  them  did  not  understand. 

38.  Peace  in  heaven — God  being  reconciled  to  man. 

39.  Rebuke  thy  diacipUt — ^Paying  thee  this  immoderate  hononr. 

40.  If  these  should  hold  their  peace,  the  stones,  wliich  lie  before  yoa,  would  erf 
out^-ThaX  is,  God  would  raise  up  some  still  more  unlikely  instruments  to  detdan 
his  praise.     For  the  power  of  God  will  not  return  empty. 

42.  O  that  thou  hadst  known,  at  least  m  tkU  tky  day^After  thoa  hatl 
neglected  so  many.    Tkydaf — ^The  day  whsrvin  God  still  offinrs  thee  his  bliHiii|s. 

•Matt.anr,89:  IjakeTiii,I&        f  Matt,  m,  1 ;  Maik  xi,  1. 

19 


194  ST.  LUKE. 

thee,  that  thine  enemies  shall  cast  a  trench  about  thee,  and  com- 

44  pass  thee  romid,  and  straiten  thee  on  every  side,  And  shall  cast 
thee  to  the  ground,  and  thy  children  that  are  in  tliee ;  and  they 
shall  not  leave  in  thee  one  stone  upon  another :  because  thou  knew- 
est  not  the  time  of  thy  visitation. 

45  *  And  ^ing  into  the  temple,  he  drove  out  them  that  sold,  and 

46  them  that  bought  therein,  Saying  to  them.  It  is  written,  f  My  house 
is  the  house  of  prayer,  but  ye  have  made  it  a  den  of  thieves. 

47  And  he  was  daily  teaching  in  the  temple.  But  the  chief  priests 
and  the  scribes,  and  the  chief  of  the  people,  sought  to  destroy  him, 

48  And  found  not  what  they  might  do ;  for  all  the  people  hung  upon 
him  to  hear  him. 

XX.  :t^  And  on  one  of  those  days,  as  he  taught  the  people  in  the 
temple  and  preached  the  Gospel,  the  chief  priests  and  the  scribes 

2  came  upon  him,  with  the  elders.     And  spake  to  him,  saying,  Tell 
us,  By  what  authority  dost  thou  these  things,  and  who  is  he  that 

3  gave  thee  this  authority  ?     And  he  answering,  said,  I  will  also  ask 
you  one  thing,  and  tell  me.  Was  the  baptism  of  John  from  hea- 

4  ven,  or  of  men  ?     And  they  reasoned  among  themselves,  saying, 

5  If  we  say  from  heaven,  he  will  say,  Why  then  did  ye  not  believe 

6  him  ?     But  if  we  say  of  men,  all  the  people  will  stone  us ;  for  they 

7  are  persuaded  that  John  was  a  prophet.      And  they  answered, 

8  They  could  not  tell  whence.     Jesus  said  to  them,  Neither  tell  I 
you  by  what  authority  I  do  these  things. 

9  ^  Then  he  spake  this  parable  to  the  people :  A  certain  man 
planted  a  vineyard,  ai^d  let  it  out  to  husbandmen  and  went  into  a 

1 0  far  country  for  a  long  time.  And  at  the  season  he  sent  a  servant 
to  the  husbandmen,  that  they  might  give  him  of  the  fruit  of  the 

1 1  vineyard ;  but  the  husbandmen  beat  and  sent  him  away  empty.  And 
again  he  sent  another  servant :  and  they  beat  him  also,  and  treated 

« 12  him  shamefully,  and  sent  him  away  empty.     And  again  he  sent 

13  a  third,  and  they  wounded  him  also,  and  cast  him  out.  Then 
said  the  lord  of  the  vineyard.  What  shall  I  do  ?     I  will  send  my 

14  beloved  son ;  perhaps  seeing  him  they  will  reverence  him.  But 
the  husbandmen  seeing  him,  reasoned  among  themselves,  saying. 
This  is  the  heir :  come,  let  us  kill  him,  that  the  inheritance  may 

15  be  ours.     So  they  cast  him  out  of  the  vineyard  and  killed  him, 

16  What  therefore  will  the  lord  of  the  vineyard  do  to  them  ?  He  will 
come  and  destroy  these  husbandmen,  and  give  the  vineyard  to 

43.  Thine  enemies  shall  east  a  trench  about  thee,  and  compass  thee  around — 
'All  thia  was  exactly  performed  by  Titus,  the  Roman  general. 

44.  And  thy  children  witkin  thee — All  the  Jews  were  at  that  time  gathered 
together,  it  being  the  time  of  the  passoycr.  They  shall  not  leave  in  thee  one  stone 
upon  another — Only  three  towers  wore  left  standing  for  a  time,  to  show  tho  for. 
mer  strength  and  magrnificence  of  the  place.  But  these  likewise  were  afterward 
levelled  with  the  ground. 

XX.  9.  A  long  time — It  was  a  long  time  from  the  entrance  of  the  Israelites 
into  Canaan  to  the  birth  of  Christ. 

iC.  He  will  destroy  these  husbandmen — Probably  ho  pointed  to  tho  scribes, 
chief  priests,  and  elders :  who  allowed,  he  will  miserably  destroy  those  wicked 
M«fi,  Matt,  ui,  41 ;  bat  could  not  bear  that  this  should  be  applied  to  themsclycs. 

•  Matt,  zzi,  12 ;  Mark  zi,  11.        t  Isa.  Iri,  7.        %  Matt,  xxi,  83 ;  Mark  zi,  27. 

4  Matt.  1X1,33;  Maik  zii,  1. 


CHAPTER  XX.  195 

17  others.  And  hearing  it  they  said,  God  forbid.  And  he  looked  on 
them  and  said,  What  is  this  then  that  is  written,  *  The  stone  which 
the  builders  rejected,  this  is  become   the  head  of  the  comer? 

18  f  Whosoever   shall  fall  on  that  stone  shall  be  broken ;   but  on 

19  whomsoever  it  shall  fall,  it  will  grind  him  to  powder.  And  the 
chief  priests  and  scribes  sought  to  lay  hands  on  him  the  same  hour ; 
but  they  feared  the  people,  for  they  knew  he  had  spoken  this  para- 
ble against  them. 

20  :t^  And  watching  him,  they  sent  forth  spies,  feigning  themselves 
to  be  just  men,  to  take  hold  of  his  discourse,  that  they  might  deli- 

21  ver  him  to  the  power  and  authority  of  the  governor.  And  they 
asked  him,  saying,  Master,  we  know  that  thou  speakest  and  tea  ch- 
est rightly,  neither  acceptest  thou  persons,  but  teachcst  the  way  of 

22  God  in  truth :  Is  it  lawful  for  us  to  give  tribute  to  Cesar  or  not 

23  But  he,  observing  their  craftiness,  said  to  them.  Why  tempt  ye  me  ? 

24  Show  me  a  penny.     Whose  image  and  inscription  hath  it  ?     They 

25  answering  said,  Cesar's.  He  said,  Render  therefore  to  Cesar  the 
things  which  are  Cesar's,  and  to  God  the  things  which  are  God's. 

26  And  they  could  not  take  hold  of  his  words  before  the  people ;  and 
marvelling  at  his  answer,  they  held  their  peace. 

27  ^  Then  certain  of  the  Sadducees  (who  deny  there  is  any  re- 
surrection) coming  to  him,,  asked  him,  saying,    Master,  Moses 

28  wrote  to  us,  ||  If  a  man's  brother  die,  having  a  wife,  and  he  die 
without  children,  that  his  brother  shotild  take  his  wife,  and  raise 

29  up  seed  to  his  brother.     Now  there  were  seven  brethren,  and  the 

30  first  taking  a  wife,  died  without  children.     And  the  second  took 

31  her  to  wife,  and  he  died  childless.  And  the  third  took  her,  and  in 
like  manner  the  seven  also ;  and  they  died  and  led  no  children. 

32  Last  of  all  the  woman  died  also.     Therefore  in  the  resurrection 

33  whose  wife  of  them  is  she  ?     For  seven  had  her  to  wife,    ^nd  Jesus 

34  answering  said  to  them,  The  children  of  this  world  marry,  and 

35  are  given  in  marriage.  But  they  who  are  counted  worthy  to  ob- 
tain that  world,  and  the  resurrection  from  the  dead,  neither  marry 

36  nor  are  given  in  marriage.     For  neither  can  they  die  any  more ; 


They  might  also  mean,  Ood  forbid  that  we  should  be  ^ilty  of  such  a  crime  aa 
your  parable  seems  to  charge  us  with,  namely,  rojectmg  and  killing  the  heir. 
Our  Saviour  answers,  But  yet  will  ye  do  it,  as  is  prophesied  of  you. 
17.  He  looked  on  them — To  sharpen  their  attention. 

20.  Just  men — Men  of  a  tender  conscience.  To  take  hold  of  hi$  discourse — 
If  he  answered  as  they  hoped  he  would. 

21.  Thou  speakest — In  private,  and  teachest — In  public. 

24.  Show  me  a  penny — A  Roman  penny,  which  was  the  money  that  wais 
usually  paid  on  that  occasion. 

26.  They  could  not  take  hold  of  his  words  before  the  people — As  they  did  after 
ward  before  the  sanhedrim,  in  the  absence  of  the  people,  chap,  xxii,  67,  Slc. 

34.  The  children  of  this  world — 'the  inhabitants  of  earth,  marry  and  are  fiven 
in  marriase — As  being  all  subject  to  the  law  of  mortality ;  so  that  the  species  is 
in  need  oi  being  continually  repaired. 

35.  But  they  who  obtain  that  world — ^Which  they  enter  into,  before  the  resw* 
rection  of  the  dead. 

36.  They  are  the  children  of  God — In  a  more  eminent  tense  when  they  r«a 
again. 

»  Psa.  cxviii,  23.     tMatt.zxi,45.      t  Matt  xxii,  16 ;  Mark  xii,  12.     ^  Matt,  zxii,  S3; 

Mark  xii,  18.        11  Deut.  xxv,  5. 


196  ST.  LUKE. 

for  they  are  equal  to  angels,  and  are  the  children  of  God,  being  the 

37  children  of  the  resurrection.  But  that  the  dead  are  raised,  even 
Moses  showed  at  the  bush,  *  when  he  calleth  the  Lord,  The  God 

38  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob.  For  he 
is  not  a  God  of  the  dead,  but  of  the  living ;  so  that  all  live  to  him. 

39  And  some  of  the  scribes  answering  said.  Master,  thou  hast  spoken 

40  excellently  well.  And  after  that,  they  durst  not  ask  him  any  ques- 
tion at  all. 

41  f  And  he  said  to  them.  How  say  they  that  Christ  is  David's 

42  son  ?      And  David  himself  saith  in  the  book  of  Psalms,  %  The 

43  Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand.  Till  I  make 

44  thine  enemies  thy  footstool.     David  therefore  calleth  him  Lord  : 

45  how  is  he  then  his  son  ?     Then  in  the  hearing  of  all  the  people,  he 

46  said  to  his  disciples,  §  Beware  of  the  scribes,  who  desire  to  walk 
in  long  robes,  and  love  salutations  in  the  markets,  and  the  highest 

47  seats  in  the  synagogues,  and  the  chief  places  at  feasts,  ||  Who 
devour  widows'  houses,  and  for  a  pretence  make  long  prayers ;  these 
shall  receive  greater  damnation. 

XXI.     **  And  looking  up  he  saw  the  rich  casting  their  gifts  into  the 

2  treasury.     And  he  saw  also  a  certain  poor  widow  casting  in  thither 

3  two  mites.     And  he  said.  Of  a  truth  I  say  to  you.  This  poor  widow 

4  hath  cast  in  more  than  they  all.  For  all  of  these  have  of  their 
abundance  cast  into  the  offerings  of  God :  but  she  of  her  penury 
hath  cast  in  all  the  living  that  she  had. 

5  tt  And  as  some  spake  of  the  temple,  that  it  was  adorned  with 

6  goodly  stones  and  gifts,  he  said.  As  far  these  things  which  ye  behold. 


37.  That  the  dead  are  raisedt  even  Moses,  as  well  as  the  other  prophets  showed, 
when  he  calleth — That  is,  when  he  recites  the  words  which  God  spoke  of  him. 
self,  /  am  the  Ood  of  Abraham,  ^c.  It  cannot  properly  he  said,  that  God  is  the 
God  of  any  who  are  totally  perished. 

38.  He  it  not  a  Ood  of  the  dead,  or,  there  is  no  Ood  of  the  dead — ^That  is,  the 
term  God  implies  such  a  relation,  as  cannot  possibly  subsist  between  him  and  the 
dead ;  who  in  the  Sadducees*  sense  are  cxtingruished  spirits ;  who  could  neither 
worship  him,  nor  receive  good  from  him.  So  that  all  live  to  him — All  who  have 
him  for  their  God,  live  to  and  enjoy  him.  This  sentence  is  not  an  argument  for 
what  wont  before ;  but  the  proposition  which  was  to  be  proved.  And  the  con. 
sequence  is  apparently  just.  For  as  all  the  faithful  are  the  children  of  Abra. 
ham,  and  the  Divine  promise  of  being  a  God  to  him  and  hie  seed  is  entailed  upon 
them,  it  implies  their  continued  existence  and  happiness  in  a  future  state  as 
ranch  as  Abraham's.  And  as  the  body  is  an  essential  part  of  man,  it  implies 
both  his  resurrection  and  theirs ;  and  so  overthrows  the  entire  scheme  of  the 
Sadducean  doctrine. 

40.  They  durst  not  ask  him  any  question — The  Sadducees  durst  not.  One  of 
the  scribes  did,  presently  after. 

XXI.  1.  He  looked  up — From  those  on  whom  his  eyes  were  fixed  before. 

5.  Ooodly  stonee — Such  as  no  engines  now  in  use  could  have  brousrht,  or  even 
set  upon  each  other.  Some  of  them  (as  an  eye  witness  who  lately  measured 
tham  writes)  were  forty.five  cubits  long,  five  high,  and  six  broad ;  yet  brou|rht 
thither  from  another  country.  And  gifts — Which  persons  delivered  from  im. 
minent  dangers  had,  in  accomplishment  of  their  vows,  hung  on  the  walls 
and  pillars. 

The  marble  of  the  temple  was  so  white,  that  it  appeared  like  a  mountain  ot 
snow  at  a  distance.  And  the  cilding  of  many  parts  niade  it,  especially  when  tho 
■un  shone,  a  most  splendid  and  beautiful  spectacle. 

•  Exod.  iii,  6.        f  Matt,  xxu,  41  ;  Mark  zu,  35.        t  Psahn  ex,  1.        ^  Matt,  xxiu,  5. 
n  Matt,  xxiu,  14        ••  Mark  xii,  41.        ft  Matt  zxiv,  1 ;  Mark  xiii,  1. 


CHAPTER  XXI.  197 

the  days  will  come,  in  which  there  shall  not  be  left  one  stone  upon 

7  another,  that  shall  not  be  throMoi  down.     And  they  asked  him, 
8a3ring,  Master,  when  shall  these  things  be  ?     And  what  is  the  sign, 

8  when  these  things  shall  come  to  pass  ?     And  he  said.  Take  heed 
that  ye  be  not  deceived :  for  many  shall  come  in  my  name,  saying, 

9  I  Sim  the  Christ ;  and  the  time  is  near.    Go  ye  not  after  them.    And 
when  ye  shall  hear  of  wars  and  commotions,  be  not  terrified ;  for 

10  these  things  must  be  first ;  but  the  end  is  not  immediately.  Then 
said  he  to  them.  Nation  shall  rise  against  nation,  and  kingdom 

1 1  against  kingdom.  And  great  earthquakes  shall  be  in  divers  places, 
and  famines  and  pestilences,  and  there  shall  be  fearful  sights  and 

12  great  signs  from  heaven.  *  But  before  all  these  things  they  shall 
lay  their  hands  on  you  and  persecute  you,  delivering  you  up  to  the 
synagogues  and  into  prisons,  being  brought  before  kings  and  rulers 

13  for  my  name's  sake.     And  it  shall  turn  to  you  for  a  testimony. 

14  Settle  it  therefore   in  your  hearts,  not  to  premeditate  what  to 

15  answer.     For  I  will  give  you  a  mouth  and  wisdom,  which  all  your 

16  adversaries  shall  not  be  able  to  gainsay  or  resist,  f  But  ye  shall 
be   betrayed   both  by  parents,  and  brethren,  and  kinsfolk,  and 

17  friends  :  and  some  of  you  they  will  cause  to  be  put  to  death.    %  And 

18  ye  shall  be  hated  by  all  men  for  my  name's  sake.     But  there 

19  shall  not  a  hair  of  your  head  perish.     In  your  patience  possess 

20  ye  your  souls.     And  when  ye  see   Jerusalem  compassed  with 

21  armies,  then  know  that  the  desolation  thereof  is  nigh.  Then  let 
them  that  are  in  Judea  flee  to  the  mountains,  and  let  them  that  are 
in  the  midst  of  it  depart  out,  and  let  not  them  that  are  in  the  comi- 

22  tries  enter  into  it.     For  these  are  the  days  of  vengeance,  that  all 

23  things  which  are  written  may  be  fulfilled.  But  wo  to  them  that 
are  with  child,  and  to  them  that  give  suck  in  those  days ;  for  there 

24  shall  be  great  distress  in  the  land,  and  wrath  on  this  people.  And 
they  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led  away  cap- 

8.  I  am  the  Christ ;  and  the  time  is  near — ^When  I  will  deliver  you  from  all 
your  enemicB.    They  are  the  words  of  the  seducers. 

9.  Commotions — Intestine  broils ;  civil  wars. 

11.  Fearful  sights  and  signs  from  heaven — Of  which  Josephus  gives  a  circonu 
st&ntial  account. 

13.  It  shall  turn  to  you  for  a  testimony — Of  your  having  delivered  your  own 
souls,  and  of  their  being  without  excuse. 

18.  Not  a  hair  of  your  head — ^A  proverbial  expression,  shaU  perish— WUhoai 
the  special  providence  of  God.  And  then,  not  before  the  time,  nor  without  a 
full  reward. 

19.  In  your  patience  possess  ye  your  «oui»— Be  oalm  and  serene,  masters  of 
yourselves,  and  superior  to  all  irrational  and  disquieting  passions.  By  keeping 
the  government  of^your  spirits,  you  will  both  avoid  muofa  misery,  and  guard  tho 
better  against  all  dangers. 

21,  Let  them  that  are  in  the  midst  of  it — ^Where  Jerusalem  stands  (that  is,  they 
that  are  in  Jerusalem)  depart  out  of  it,  before  their  retreat  is  cut  off  by  the  uniting 
of  the  forces  near  the  city,  and  let  not  them  that  are  in  the  adjacent  countries  by 
any  means  enter  into  it, 

22.  AU  things  which  are  voritten — Particularly  in  Daniel. 

24.  They  sImII  fall  by  the  edge  of  the  sword,  and  shall  be  led  away  captive-^ 
Eleven  hundred  thousand  perished  in  the  siege  of  Jerusalem,  and  above  ninety 
thousand  were  sold  for  slaves.  So  terribly  was  this  prophecy  fulfilled !  And  Jeru- 
salem shall  be  trodden  by  the  CUntiles — ^That  is,  inhabited.    So  it  waa  indeed. 

•Hazkziii,9.       tMatt.x,21        t Mal^  xav,  13 ;  Mark  ziii,  13. 


198  ST.  LUKE. 

tive  into  all  nations ;  and  Jerusalem  shall  be  trodden  by  the  Gen- 
25  tiles,  till  the  times  of  the  Gentiles  are  fulfilled.     *  And  there  shall 

be  signs  in  the  sun,  and  moon,  and  stars ;  and  upon  the  earth  dis- 
2G  tress  of  nations,  with  perplexity,  the  sea  roaring  and  tossing  :  Men 

fainting  away  for  fear,  and  expectation  of  the  things  coming  upon 

27  the  world  ;  for  the  powers  of  the  heavens  shall  be  shaken.  And 
then  shall  they  see  the  Son  of  man  coming  m  a  cloud,  with  power 
and  great  glory. 

28  Now  when  these  things  begin  to  come  to  pass,  lock  up  and  lift 
up  your  heads ;  for  your  redemption  draweth  nigh. 

29  And  he  spake  a  parable  to  them.  Behold  the  ^g  tree  and  all  the 

30  trees.     When  they  now  shoot  forth,  ye  see  and  know  of  your- 

31  selves,  that  summer  is  now  nigh.     So  likewise  when  ye  see  these 

32  things  come  to  pass,  know  that  the  kingdom  of  God  is  nigh.  Ve- 
rily I  say  unto  you,  this  generation  shall  not  pass  away,  till  all 

33  things  be  effected.     Heaven  and  earth  shall  pass  away,  but  my 

34  words  shall  in  nowise  pass  away,  f  But  take  heed  to  yourselves, 
lest  at  any  time  your  hearts  be  overloaded  with  gluttony  and 
drunkenness,  and  the  cares  of  this  life,  and  so  that  day  come  upon 

35  you  unawares.     For  as  a  snare  shall  it  come  on  all  them  that  sit 

36  on  the  face  of  the  whole  earth.  Watch  ye  therefore  and  pray 
always,  that  ye  may  be  counted  worthy  to  escape  all  these  things 
which  will  come  to  pass,  and  to  stand  before  the  Son  of  man. 

The  land  was  sold,  and  no  Jew  sufTered  oven  to  como  within  light  of  Jemsalem. 
The  very  foundations  of  tho  city  were  ploughed  up,  and  a  heaBien  temple  built 
where  the  temple  of  God  had  gtood.  The  times  of  the  Gentiles — That  is,  the 
times  limited  for  their  treading  the  city ;  which  shall  terminate  in  the  full  con- 
version  of  the  Gentiles. 

35.  And  there  shall  be — Before  the  great  day,  which  was  tjrpxfied  by  the  destruc- 
tion of  Jerusalem:  signs — Different  from  those  mentioned  ver.  11,  &c. 

fiS.  Now  tehen  these  things — Mentioned  ver.  B,  and  ver.  10,  See,  begin  to  come 
to  pass,  look  up  with  firm  faith,  and  lift  up  your  heads  with  joy :  for  your  redemp. 
iion  out  of  many  troubles  draweth  nigh,  by  God*s  destroying  your  implacable 
enemies. 

29.  Behold  the  fig  tree  and  all  the  trees — Christ  spake  this  in  the  spring,  just 
before  the  passovor ;  when  all  the  trees  were  budding  on  the  mount  of  Olives, 
where  they  then  were. 

30.  Ye  know  of  yourselves—Though  none  teach  you. 

31.  The  kingaom  of  Ood  is  nigh — ^The  destruction  of  the  Jewish  city,  temple, 
and  relij?ion,  to  make  way  for  the  advancement  of  my  kingdom. 

32.  Till  all  things  he  effected — All  that  has  been  spoken  of  the  destruction  of 
Jerusalem,  to  which  the  question,  ver.  7,  relates :  and  which  is  treated  of  from 
the  8th  to  the  24th  verse. 

34.  Take  heed,  lest  at  any  time  your  hearts  he  overloaded  with  gluttony  and 
drunkenness — And  was  there  need  to  warn  the  apostles  themselves  against  such 
sins  as  these  ?  Then  surely  there  is  reason  to  warn  even  strong  Christians  against 
the  very  grossest  sins.  Neither  are  we  wise,  if  we  think  ourselves  out  of  tho 
reach  of  any  sin :  and  so  that  day — Of  judgment  or  of  death,  come  upon  you,  even 
yon  that  are  not  of  this  world — Unawares, 

35.  That  sit — Careless  and  at  ease. 

36.  Watch  ye  therefore — This  is  tho  general  conclusion  of  all  that  precedes. 
That  ye  may  be  counted  worthy — ^This  word  sometimes  signifies  an  honour  con. 
ferred  on  a  person,  as  when  the  opostlcs  are  said  to  be  counted  worthy  to  suffer 
shame  for  Christ,  Acts  v,  41.  Sometimes  meet  or  becoming:  as  when  John 
the  Baptist  exhorts,  to  bring  fruits  worthy  of  repentance,  Luke  iii,  8.    And  so  to 

*  Matt,  xjcir,  29 ;  Mark  idii,  24.        f  Matt,  zxir,  42 ;  Mark  ziii,  33;  Chap,  zii,  35. 


CHAPTER  XXII.  199 

37  Now  by  day  he  was  teaching  in  the  temple  ;  and  at  night  goinff 

38  out  he  lodged  at  the  mount  called  the  mount  of  Olives.  And  afi 
the  people  came  early  in  the  morning  to  him  in  the  temple  to 
hear  him. 

XXII.   *  Now  the  feast  of  unleavened  bread  drew  nigh,  which  is  called 

2  the  passover.  And  the  chief  priests  and  scribes  sought  how  they 
might  kill  him  ;  but  they  feared  the  people. 

3  Then  entered  Satan  into  Judas,  surnamed  Iscariot,  being  of  the 

4  number  of  the  twelve.     And  he  went  and  talked  with  the  chief 

5  priests  and  captains,  how  he  might  betray  him  to  them.     And  they 

6  were  glad,  and  agreed  to  give  him  money.  And  he  promised  and 
sought  opportunity  to  betray  him  to  them,  in  the  absence  of  the 
multitude. 

7  f  And  the  first  day  of  unleavened  bread  was  come,  when  the  pass- 

8  over  was  to  be  killed.    And  he  sent  Peter  and  John,  sayins.  Go 

9  and  make  ready  the  passover  for  us,  that  we  may  eat  t^.     And  they 

10  said  to  him,  Where  wilt  thou  that  we  make  it  ready?  And  he  said 
to  them,  Behold,  when  ye  are  entered  into  the  city,  a  man  will 
meet  you  bearing  a  pitcher  of  water ;    follow  him  into  the  house 

11  where  he  entereth.  And  say  to  the  master  of  the  house,  The  Mas- 
ter saith  to  thee.  Where  is  the  guest  chamber,  where  I  shall  eat 

12  the  passover  with  my  disciples  ?    And  he  will  show  you  a  large 

13  upper  room  furnished ;  there  make  ready.  And  they  went,  and 
found  as  he  had  said  to  them.     And  they  made  ready  the  passorer. 

14  "^  And  when  the  hour  was  come,  he  sat  down,  and  the  twelve 

15  apostles  with  him.     And  he  said  to  them,  With  desire  have  I  de- 

1 6  sired  to  eat  this  passover  with  you,  before  I  suffer.  For  I  say  to 
you,  I  will  not  eat  thereof  any  more,  till  it  be  fulfilled  in  the  king- 

be  counted  worthy  to  eacave^  is  to  have  the  honour  of  it,  and  to  be  fitted  or  pie. 
pared  for  it.  To  stand — ^With  joy  and  triumph  :  not  to  fall  before  him  as  his 
enemies. 

37.  iVbto  hy  day — In  the  da^  time,  ^e  was  teaching  in  the  temple — ^This  shows 
how  our  Lord  employed  his  time  after  coming  to  Jerusalem :  but  it  is  not  said» 
he  was  this  day  in  the  temple,  and  next  morning  the  pooplo  came.  It  does  act 
therefore  by  any  means  imply,  that  he  came  any  more  after  this  into  the  temple. 

38.  And  all  the  people  came  early  in  the  morning  to  hear  him — How  much  nap. 
pier  were  his  disciples  in  these  early  lectures,  than  the  slumbers  of  the  moming 
could  have  made  them  on  their  beds  !  Let  us  not  scruple  to  deny  ourselves  the 
indulgence  of  unnecessary  sleep,  that  we  may  morning  after  moming  place 
ourselves  at  his  feet,  receiving  the  instructions  of  liis  word,  and  seeking  those  of 
his  Spirit. 

XXII.  3.  Then  entered  Satan — ^Who  is  never  wanting  to  assist  those  whose 
heart  is  bent  upon  mischief. 

4.  Captains — Called  captains  of  the  temple,  ver.  52.  They  were  Jewish 
officers,  who  presided  over  the  guards  which  kept  watch  every  night  in  the 
temple. 

15.  With  desire  have  I  desired — ^That  is,  I  have  earnestly  desired  it.  He  de. 
sired  it,  both  for  the  sake  of  his  disciples,  to  whom  he  desired  to  manifest  him. 
self  farther,  at  this  solemn  parting :  and  for  the  sake  of  his  whole  Church,  that 
he  might  institute  the  grand  memorial  of  his  death. 

16.  For  I  will  not  eat  thereof  any  more — ^That  is,  it  will  be  the  last  I  ehall  eat 
with  you  before  I  die.  The  kingaom  of  Ood  did  not  properly  commence  till  his 
resurrection.    Then  waa  fulfilled  whaX  was  typified  by  the  passover. 

»  Matt  xzri,  1;  MaikziT,  L       f  Matt.xxn,  17;  MarkxiT,12.       t Matt  nvi,  90 ; 

Mark  zir,  17. 


dOO  ST.  LUKE. 

17  dom  of  Grod.    And  he  took  the  cup,  and  gave  thanks,  and  said,  Take 

18  this  and  divide  it  among  yourselves.     For  I  say  to  you,  I  will  not 
drink  of  the  fruit  of  the  vine  till  the  kingdom  of  God  shall  come. 

19  And  he  took  bread,  and  gave  thanks,  and  brake  it,  and  gave  to  them, 
saying.  This  is  my  body  which  is  given  for  you ;  do  this  in  re- 

20  membrance  of  me.     Likewise  also  the  cup  after  supper,  saying, 
This  cup  is  the  New  Testament  in  my  blood,  which  is  shed  for 

21  you.     But  behold,  the  hand  of  him  that  betrayeth  me  is  with  me 

22  on  the  table.     And  truly  the  Son  of  man  goeth  as  it  was  determined ; 

23  but  wo  to  that  man  by  whom  the  Son  of  man  is  betrayed.     And  they 
inquired  among  themselves,  which  of  them  it  was,  that  would  do 

24  this  ?    There  was  also  a  contention  among  them,  which  of  them 

25  was  greatest.     And  he  said  to  them,  The  kings  of  the  Gentiles 
lord  it  over  them,  and  they  that  exercise  authority  upon  them,  have 

26  the  title  of  benefactors.     But  ye  shali  not  be  so ;  but  he  that  t^ 
greatest  among  you,  let  him  be  as  the  least,  and  he  that  is  chief  as 

27  he  that  serveth.     For  which  is  greater,  he  that  sitteth  at  table,  or 
he  that  serveth  ?   Is  not  he  that  sitteth  at  table  ?  But  I  am  in  the 

28  midst  of  you  as  he  that  serveth.     Ye  are  they  who  have  continued 

29  with  me  in  my  temptations.     And  I  appoint  to  you  a  kingdom,  as 


17.  And  he  took  the  eup — ^That  cup  which  OBod  to  be  brought  at  the  beginning 
of  the  paschal  solemnity,  and  aaid.  Take  thU  and  divide  it  among  your  selves;  for 
I  will  not  drink — As  if  he  had  said,  Do  not  expect  me  to  drink  of  it :  I  will  drink 
no  more  before  I  die. 

19.  And  he  took  bread — Namely,  some  time  after,  when  supper  was  ended, 
wherein  they  had  eaten  the  paschal  lamb.  This  is  my  body — As  he  had  just  now 
oolebrated  the  paschal  supper,  which  was  called  the  passover,  so  in  like  ngurative 
luiguage,  he  calls  this  bread  his  body.  And  this  circumstance  of  itself  was  suffi. 
cient  to  prevent  any  mistake,  as  if  this  bread  was  his  real  body,  any  more  than 
the  paschal  lamb  was  really  the  passover. 

90.  This  eup  is  the  New  Testament — Here  is  an  undeniable  fiffure,  whereby 
the  cup  is  put  for  the  wine  in  the  cup.  And  this  is  called.  The  ifew  Testament 
in  ChrisVs  blood,  which  could  not  possibly  mean,  that  it  was  the  New  Testament 
itielf,  but  only  the  seal  of  it,  and  the  sign  of  that  blood  which  was  shed  to  con*. 
firai  it. 

31.  7^  hand  of  him  that  betrayeth  me  is  with  me  on  the  table — It  is  evident 
Christ  spake  these  words  before  he  instituted  the  Lord's  Supper :  for  all  the  other 
evangelists  mention  the  sop,  immediately  after  receiving  which  he  went  out : 
John  ziii,  30.  Nor  did  he  return  any  more,  till  he  came  into  the  ffardon  to  betray 
hb  Master.  Now  this  could  not  be  dipped  or  given,  but  while  the  meat  was  on 
the  table.    But  this  was  all  removed  before  that  bread  and  cup  were  brought. 

94.  There  was  also  a  contention  among  them — It  is  highly  probable,  this  was  the 
same  dispute  which  is  mentioned  by  St.  Matthew  and  St.  Mark :  and  conse. 
qaently,  though  it  is  related  here,  it  happened  some  time  before. 

25.  They  that  exercise  the  most  arbitrary  authority  over  them,  have  from  their 
flatterers  the  vain  title  of  benefactors. 

96.  But  JO  are  to  be  benefactors  to  mankind,  not  by  governing,  but  by 
serving. 

97.  For — This  he  proves  bv  his  own  example.  /  am  m  the  midst  of  you — Just 
now :  see  with  your  eyes.  1  take  no  state  upon  me,  but  sit  in  the  midst,  on  a 
level  with  the  lowest  of  you. 

98.  Ye  have  continued  with  me  in  my  temptations — And  all  his  life  was  nothing 
else,  particularly  from  his  entering  on  his  public  ministry. 

99.  And  /—Will  preserve  you  m  all  your  temptations,  till  ye  enter  into  the 
kingdom  of  glory :  appoint  to  you — By  these  very  words.  Not  a  primacy  to  one, 
bat  a  kingdom  to  every  one :  on  the  same  terms :  as  my  Father  hath  appointed  ts 
file— Who  have  fought  and  conquerod. 


CHAPTER  XXII.  801 

30  my  Father  has  appointed  to  me,  That  ye  may  eat  and  drink  ai  my 
table  in  my  kingdom,  and  sit  on  thrones,  judging  the  twelve  tribes 

31  of  Israel.     And  the  Lord  said,  Simon,  Simon,  behold,  Satan  hath 

32  desired  to  have  you,  that  he  might  sift  ^ou  as  wheat.  But  I  have 
prayed  for  thee  that  thy  faith  fail  not ;  and  when  thou  art  returned, 

33  strengthen  thy  brethren.     And  he  said  to  him,  Lord,  I  am  ready  to 

34  go  with  thee  both  to  prison  and  to  death.  And  he  said,  I  tell  thee, 
Peter,  it  shall  not  be  the  time  of  cock  crowing  this  day,  before  thou 

35  wilt  thrice  deny  that  thou  knowest  me.  And  he  said  to  them,  When 
I  sent  you  without  purse,  and  scrip,  and  shoes,  lacked  ye  any 

36  thing  ?  And  they  said.  Nothing.  Then  said  he  to  them,  But  now 
he  that  hath  a  purse,  let  him  take  it,  and  likewise  kis  scrip ;  and  he 

37  that  hath  no  sword,  let  him  sell  his  garment  and  buy  one.  For  I 
say  to  you.  That  this  which  is  written  must  yet  be  accomplished 
in  me,  *  And  he  was  numbered  with  the  transgressors.     For  the 

38  things  concerning  me  have  an  end.  And  they  said.  Lord,  behold, 
here  are  two  swords.     And  he  said  to  them,  It  is  enough. 

39  t  And  going  out,  he  went,  according  to  kis  custom,  to  the  mount 

40  of  Olives,  and  his  disciples  also  followed  him.  And  when  he  was 
at  the  place  he  said  to  them,  Pray  that  ye  enter  not  into  temptation. 

41  And  as  he  was  withdrawing  from  them  about  a  stone's  cast,  and 

42  kneeling  down,  he  prayed,  Saying,  Father,  if  thou  art  willing,  remove 
this  cup  from  me :  nevertheless,  not  my  will  but  thine  be  done. 

43  And  there  appeared  to  him  an  angel  from  heaven  strengthening 

44  him.     And  being  in  an  agony  he  prayed  more  earnestly :  and  his 


30.  That  ye  may  eat  and  drink  at  my  table — Tliat  is,  that  ye  may  enjoy  the 
highest  happiness,  as  guests,  not  as  servants.  These  expressions  seem  to  be 
primarily  applicable  to  the  twelve  apostles,  and  secondarily,  to  all  Christ's  ser- 
vants and  disciples,  whose  spiritual  powers,  honours,  and  delights,  are  here  repre* 
aented  in  figurative  terms,  with  respect  to  their  advancement  both  in  the  king, 
dom  of  grace  and  of  glory. 

31.  Satan  hath  desired  to  have  you — ^My  apostles,  that  he  might  eift  ymi  me 
wheat — ^Try  you  to  the  uttermost. 

32.  But  I  have  prayed  for  thee — ^Who  wilt  be  in  the  greatest  danger  of  all : 
that  thy  faith  fail  not — Altogether :  and  when  thou  art  returned — From  thy 
flight,  strengthen  thy  brethren — All  that  are  weak  in  faith ;  perhaps  scandalized 
at  thy  fall. 

34.  It  shall  not  be  the  time  of  cock  crowing  thie  day — The  common  time  of 
cock  crowing  (which  is  usually  about  three  in  the  morning)  probably  did  not  come 
till  after  the  cock  which  Peter  heard  had  crowed  twice,  if  not  oftener. 

35.  When  I  sent  you — lacked  ye  any  thing — Were  ye  not  borne  above  all  want 
and  danger  ? 

36.  But  now — ^You  will  be  quite  in  another  situation.  You  will  want  every 
thing.  He  that  hath  no  eword,  let  him  eell  hie  garment  and  buy  one — It  is  plain, 
this  is  not  to  be  taken  literally.  It  only  means,  This  wiL  oe  a  time  of  extreme 
danger. 

37.  The  things  which  are  written  eoneeming  me  have  an  end — Are  now  draw, 
ing  to  a  period ;  are  upon  the  point  of  being  accomplished. 

38.  Here  are  two  eworde — Many  of  Galilee  carried  them  when  they  travelled, 
to  defend  themselves  against  robbers  and  assassins,  who  much  infested  their  roads. 
But  did  the  apostles  need  to  seek  such  defence  7  And  he  eaid.  It  ie  enoMgA— I  did 
not  mean  literally,  that  every  one  of  you  must  have  a  sword. 

40.  The  place — The  garden  of  Gethsemane. 

43.  Strengthening  him — Lest  his  body  should  sink  and  die  before  the  time. 
#44.  And  being  in  an  agony— Trohahlj  just  now  grappling  with  the  poweie  of 

•Isaiah  iii,  12.       tKittxxn.80 


200  ST.  LUKE. 

sweat  was  as  it  were  great  drops  of  blood  falling  down  on  the 

45  ground.     And  rising  up  from  prayer,  he  came  to  his  disciples,  and 

46  found  them  sleeping  for  sorrow,  And  he  said  to  them,  Why  sleep 
ye  ?     Rise  and  pray,  lest  ye  enter  into  temptation. 

47  And  while  he  yet  spake,  behold  a  multitude,  and  he  that  was 
called  Judas,  one  of  the  twelve,  went  before  them,  and  drew  near 

48  to  Jesus  to  kiss  him.     And  Jesus  said  to  him,  Judas,  betrayest 

49  thou  the  Son  of  man  with  a  kiss  ?  *  And  they  who  were  about 
him  seeing  what  would  follow,  said  to  him.  Lord,  shall  we  smite 

50  with  the  sword  ?     And  one  of  them  smote  the  servant  of  the  high 

51  priest,  and  cut  off  his  right  ear.      And  Jesus  answering,  said, 

52  Suffer  ye  thus  far.  And  touching  his  ear  he  healed  him.  Then 
Jesus  said  to  the  chief  priests,  and  captains  of  the  temple,  and  the 
elders,  who  were  come  to  him,   Are  ye  come  out  as  against  a 

53  robber  with  swords  and  clubs  ?  When  I  was  daily  with  you  in  the 
temple,  ye  stretched  not  forth  your  hands  against  me :  but  this  is 
your  hour  and  the  power  of  darkness. 

54  t  Then  taking  him,  they  led  Aim,  and  brought  him  to  the  high 

55  priest's  house  :  and  Peter  followed  afar  off.  And  when  they  had 
kindled  a  fire  in  the  midst  of  the  hall,  and  were  sat  down  together, 

56  Peter  sat  down  among  them.  But  a  certain  maid  seeing  him  as 
he  sat  by  the  light,  and  looking  earnestly  upon  him,  said,  Thi(< 

57  man  also  was  with  him.  But  he  denied  him,  saying.  Woman,  1 
know  him  not.     And  afler  a  while  another  saw  him  and  said, 

58  Thou  also  art  of  them.     And  Peter  said,  Man,  I  am  not.     And  about 

59  one  hour  after,  another  confidently  affirmed,  saying,  Of  a  truth 

60  this  man  also  was  with  him,  for  he  is  a  Galilean.     And  Peter  said, 

61  Man,  I  know  not  what  thou  meanest.     And  immediately,  while  he 


dirknets :  feeUnjif  the  weight  of  the  wrath  of  Qod,  and  at  the  same  time  sur. 
rounded  with  a  mighty  host  of  devils,  who  exercised  all  their  foroe  and  malice 
to  persecute  and  distract  his  wounded  spirit.  He  prayed  more  earnestly — Even 
with  stronger  cries  and  tears :  and  hia  sweat — As  cold  as  the  weather  was,  tPttf 
.  m§  it  toere  great  drops  of  blood — Which,  by  the  vehement  distress  of  his  soul,  wen* 
forced  out  of  the  pores,  in  so  great  a  quantity  as  afterward  united  in  large,  thick, 
gromous  drops,  and  even/eZi  to  the  ground. 

48.  Betrayest  thou  the  Son  of  man — He  whom  thou  knowest  to  be  the  Son  of 
man,  the  Christ  ? 

49.  Seeing  what  would  follow — ^That  they  were  just  going  to  seize  him. 

51.  Siifffer  me  at  least  to  have  my  hands  at  liberty  thus  far  ^  while  I  do  one  more 
act  of  mercy. 

52.  Jesus  said  to  the  chief  priests^  and  captains^  and  the  elders  who  were  eomr 
—And  all  these  came  of  their  own  accord:  the  soldiers  and  servants  wore  sent. 

53.  This  is  your  hour — Before  which  ye  could  not  take  me :  and  the  power  of 
dm'kness-^ThB  time  when  Satan  has  power. 

58.  Another  man  saw  him  and  said--ObBerre  here,  in  order  to  reconcile  the 
four  evangelists,  that  divers  persons  concurred  in  charging  Peter  with  belonging 
to  Christ.  1.  The  maid  that  led  him  in,  afterward  seeing  him  at  the  fire,  first 
pat  the  question  to  him,  and  then  positively  affirmed,  that  he  was  with  Christ. 
2.  Another  maid  accused  him  to  the  standers  by,  and  gave  occasion  to  the  man 
here  mentioned,  to  renew  the  charge  against  him,  which  caused  the  second  de- 
nial. 3.  Others  of  the  company  took  notice  of  his  being  a  Galilean,  and  were 
seconded  by  the  kinsman  of  Malchus,  who  affirmed  he  had  seen  him  in  the  gar. 
den.    And  this  drew  on  the  third  denial. 

59.  And  about  ons  hour  after — So  he  did  not  recollect  himself  in  all  that  tii|ic. 

*  HaU.  zzTi,  51 1  Maxk  zir,  47.        t  Matt,  xxvi,  57  ;  Mark  xiv.  53 ;  John  xriii,  12. 


CHAPTER  XXIII.  203 

yet  spake,  the  cock  crew.     And  the  Lord  turning  looked  upon 
Peter.     And  Peter  remembered  the  word  of  the  Lord,  how  he  had 

62  said  to  him.  Before  cock  crowing  thou  wilt  deny  me  thrice.  And 
Peter  went  out,  and  wept  bitterly. 

63  *  And  the  men  that  held  Jesus  mocked  and  smote  him.    And 

64  having  blindfolded  him,  they  struck  him  on  the  face,  and  asked  him, 

65  saying.  Prophesy,  who  is  it  that  smote  thee  ?  And  many  other 
things  blas{^emou3ly  spake  they  against  him. 

66  f  And  when  it  was  day,  the  elders  of  the  people  and  the  chief 
priests  and  the  scribes  came  together,  and  led  him  into  their 

67  council,  saying.  Art  thou  the  Christ  ?  Tell  us.     And  he  said  to 

68  them.  If  I  tell  you,  ye  will  not  believe.     And  if  I  also  ask  yoi*,  ye 

69  will  not  answer  me,  nor  let  me  go.   Hereafter  shall  the  Son  of  man 

70  sit  on  the  right  hand  of  the  power  of  God.     And  they  all  said,  Art 

71  thou  then  the  Son  of  God  ?  He  said.  Ye  say  it :  I  am.  And  they 
said.  What  farther  need  have  we  of  evidence  ?  For  we  ourselves 
have  heard  from  his  own  mouth. 

XXin.    X  And  the  whole  multitude  of  them  arose,  and  led  him  to 

2  Pilate.     And  they  accused  him,  saying.  We  found  this  fellow  per- 
verting our  nation,  and  forbidding  to  give  tribute  to  Cesar,  saying 

3  that  he  himself  is  Christ  a  king.     And  Pilate  asked  him,  saying, 
Art  thou  the  king  of  the  Jews  ?    And  he  answering  Jiim  said.  Thou 

4  sayest.    Then  said  Pilate  to  the  chief  priests  and  the  multitude,  I 
find  no  fault  in  this  man. 

5  But  they  were  the  more  violent,  saying.  He  stirreth  up  the 
people,  teaching  through  all  Judea,  beginning  from  Galilee,  to  this 

6  place.     Pilate  hearing  of  Galilee  asked  if  the  man  was  a  Galilean? 

7  And  when  he  knew  that  he  belonged  to  Herod's  jurisdiction,  he 
sent  him  to  Herod,  who  himself  was  also  in  Jerusalem  at  that  time. 

8  And  Herod  seeing  Jesus  was  exceeding  glad;  for  he  had  been 
long  desirous  to  see  him,  because  he  had  heard  many  things  of 

9  him,  and  hoped  to  see  some  miracle  done  by  him.     And  he  ques- 


S^,  And  luning  blindfolded  him,  they  struck  him  on  the  face — This  u  placed  by 
St.  Matthew  and  Mark,  afler  the  councU's  oondemning  him.  Probably  he  was 
abused  in  the  same  manner,  both  before  and  afler  hia  condemnation. 

65.  Many  other  things  blasphemously  spake  they  against  him — ^Tbe  ezprenion 
is  remarkable.  They  charged  him  with  blasphemy,  because  he  said  he  was  the 
Son  of  God :  but  the  evangelist  fixes  that  charge  on  them,  because  he  really 
was  so. 

70.  They  all  said.  Art  thou  then  the  Son  ofOod  ?— Both  these,  the  Son  of  God, 
and  the  Son  of  man,  were  known  titles  of  the  Messiah ;  the  one  taken  from  his 
Divine,  and  the  other  from  his  human  nature. 

XXIII.  4.  Then  said  Pilate — Afler  having  heard  his  defence — I  find  no  fault 
in  this  man — I  do  not  find  that  he  either  asserts  or  attempts  any  thing  seditious 
or  injurious  to  Cesar. 

5.  He  stirreth  up  the  people,  beginning  from  Oalilee — ^Probably  they  men. 
tioned  Galilee  to  alarm  Pilate,  because  the  Galileans  were  notorious  for  sedition 
and  rebellion. 

7.  He  sent  him  to  Herod — As  his  proper  judge. 

8.  He  had  been  long  desirous  to  see  Atm— -Out  of  mere  curiosity. 

9.  He  questioned  him — Probably  concerning  the  miracles  which  were  raportad 
to  have  been  wrought  by  him. 

*  Matt  xzri,  67 ;  Mark  xir,  65.      f  Matt  zxri,  63 ;  Mark  xiy,  61.      %  Matt.  xinU  I  • 

Mark  jr,  I ;  Jobs  sfiii,  98. 


204  ST.  LUKE. 

10  tioned  him  in  many  words,  but  he  answered  him  nothing.  And 
the  chief  priests  and  scribes  stood  and  vehemently  accused  him. 

1 1  And  Herod  having  with  his  soldiers  set  him  at  nought,  and  mocked 
Atm,  and  arrayed  him  in  a  splendid  robe,  sent  him  back  to  Pilate. 

12  And  the  same  day  Pilate  and  Herod  were  made  friends  together : 
for  before  they  were  at  enmity  between  themselves. 

13  And  Pjlate  having  called  together  the  chief  priests,  and  the 

14  rulers,  and  the  people,  said  to  tibem,  Ye  have  brought  this  man  to 
me,  as  perverting  the  people ;  and  behold,  I  having  examined  him 
before  you,  have  found  no  fault  in  this  man,  touching  the  things 

15  whereof  ye  accuse  him.  Nor  yet  Herod ;  for  I  sent  you  to  him ; 
and  lo,  he  hath  done  nothing  worthy  of  death.     I  will  therefore 

16  chastise  and  release  him.     *For  he  was  under  a  necessity  of 

17  releasing  one  to  them  at  the  feast.     And  they  cried  all  at  once, 

18  saying.  Away  with  this  man,  and  release  to  us  Barabbas:  (Who 

19  for  an  insurrection  made  in  the  city,  and  for  murder,  had  been  cast 

20  into  prison.)   Pilate  desiring  to  release  Jesus,  spake  again  to  them. 

21  But  they  cried  out,  saying.  Crucify  him,  crucify  him.     He  said  to 

22  them  the  thiid  time.  Why,  what  evil  haUi  he  done  ?  I  have  found 
no  cause  of  death  in  him :  I  will  therefore  chastise  and  release 

23  him.  But  they  were  instant  with  loud  voices,  requiring  that  he 
should  be  crucified.     And  the  voices  of  them  and  of  the  chief 

24  priests  prevailed.    And  Pilate  gave  sentence,  that  what  they  desired 

25  should  be  done.  And  he  released  to  them  him,  that  for  insurrec- 
tion and  murder  had  been  cast  into  prison,  whom  they  desired ;  but 
he  delivered  Jesus  to  their  will. 

26  t  And  as  they  led  him  away,  they  laid  hold  on  one  Simon,  a 
Cyrenian,  coming  out  of  the  country ;  and  on  him  they  laid  the 

27  cross,  that  he  might  bear  it  after  Jesus.  And  there  followed  him 
a  great  company  of  people  and  of  women,  who  also  bewailed  and 

28  lamented  him.  But  Jesus  turning  to  them,  said.  Daughters  of 
Jerasalem,  weep  not  for  me,  but  weep  for  yourselves,  and  for  your 

29  children.  For  behold,  the  days  are  coming  in  which  they  will  say, 
Happy  are  the  barren,  and  the  wombs  that  never  bare,  and  the 

30  breasts  that  never  gave  suck«     if^Then  shall  they  say  to  the 

31  mountains,  Fall  on  us ;  and  to  the  hills,  Cover  us.  For  if  they 
do  these  things  in  the  green  tree,  what  shall  be  done  in  the  dry  ? 

11.  Herod  $et  him  at  nought — Probably  judging  him  to  be  a  fool,  because  he 
answered  nothing.  In  a  tplendid  robe — In  royal  apparel;  intimating  that  he 
fiwred  nothing  from  this  king. 

15.  He  hath  done  nothing  worthy  of  death — According  to  the  judgment  of 
Ilerod  also. 

16.  /  will  therefore  chastise  him — ^Here  Pilate  began  to  give  ground,  which  only 
encouraged  thom  to  press  on. 

22.  He  said  to  them  the  third  time^  Why^  what  enil  hath  he  done  ?-^As  Peter, 
a  disciple  of  Christ,  dishonoured  him  by  denying  him  thrice,  so  Pilate,  a  heathen, 
honoured  Christ,  by  thrice  owning  him  to  be  innocent. 

31.  If  they  do  these  things  in  the  green  tree,  what  shall  be  done  in  the  dry  ? — 
Our  Lord  makes  use  of  a  proverbial  expression,  fi*equent  among  the  Jews,  who 
conipare  a  good  man  to  a  green  tree,  and  a  bad  man  to  a  dead  one :  as  if  he  had 
■aid.  If  an  innocent  person  suffer  thus,  what  will  become  of  the  wicked  7  Of  tlioso 
who  are  as  ready  for  destruction  as  dry  wood  for  the  fire  7 

•]|att.zxTii,15i  MaiksT.O:  JohnzTiu,39.        t  Matt,  ziru,  31 ;  Maxk  zr,  21 ; 

Johazix,  16.       tHos.  x,8. 


CHAPTER  XXIII.  205 

32  And  there  were  also  led  two  other  men,  malefactors,  to  be  put  to 
death  with  hun. 

33  And  when  they  were  come  to  the  place,  called  the  place  of  a 
skull,  there  they  crucified  him,  and  the  two  malefactors,  one  on 

34  the  right  hand,  and  one  on  the  left.     Then  said  Jesus,  Father,  fbr- 
give  Uiem;  for  they  know  not  what  they  do.     And  they  parted 

35  his  garments  and  cast  lots.    And  the  people  stood  beholding.    And 
the  rulers  also  with  them  derided  him,  saying,  He  saved  others ; 

36  let  him  save  himself,  if  he  be  the  Christ,  the  chosen  of  God.    And 
the  soldiers  also  mocked  him,  coming  to  him,  and  offering  him 

37  vinegar,  And  saying.  If  thou  be  the  king  of  the  Jews,  save  thyself. 

38  *  And  an  inscription  also  was  written  over  him  in  Greek,  and  Latin, 
and  Hebrew  letters,  THIS  IS  THE  KING  OF  THE  JEWS. 

39  And  one  of  the  mialefactors,  who  were  hanging,  reviled  him,  say- 

40  ing,  If  thou  be  the  Christ,  save  thyself  and  us.     But  the  other  an* 
swering,  rebuked  him,  saying,  Dost  thou  not  fear  God,  seeing  thou 

41  art  in  the  same  condemnation  ?    And  we  indeed  justly ;  for  we 
receive  the  due  reward  of  our  deeds :  but  this  person  hath  dono 

42  nothing  amiss.     And  he  said  to  Jesus,  Lord,  remember  me,  when 

43  thou  comest  in  thy  kingdom.     And  Jesus  said  to  him,  Verily  I  say 
luito  theo.  To-day  shalt  thou  be  with  me  in  paradise. 

34.  Then  taid  Je8U9 — Our  Lord  passed  most  of  the  time  on  the  cross  in 
silence :  yet  seven  sentences  which  he  spoke  thereon  are  recorded  by  the  four 
evangelists,  though  no  one  evangelist  has  recorded  them  all.  Hence  it  appears 
that  the  four  Gospels  are,  as  it  were,  four  parts,  which,  joined  together,  make  on^ 
symphony.  Sometimes  one  of  these  only,  sometimes  two  or  three,  sometimes  all 
sound  together.  Father — So  he  speaks  both  in  the  beginning  and  at  the  end  of 
his  sufferings  on  the  cross :  Forgive  them — How  striking  is  tnis  passage !  WMIo 
they  are  actually  nailing  him  to  the  cross,  ho  seems  to  feel  the  injury  they  did 
to  their  own  souls  more  than  the  wounds  they  gave  him ;  and  as  it  were  to  iorgitt 
his  own  anguish  oat  of  a  concern  for  their  own  salvation. 

And  how  eminently  was  his  prayer  heard !  It  procured  forgiveness  for  all  thai 
were  penitent,  and  a  suspension  of  vengeance  even  for  the  impenitent. 

35.  If  thou  be  the  Christ;  v.  37.  If  thou  be  the  king—The  priests  deride  the 
name  of  Messiah  :  the  soldiers  the  name  of  king. 

39.  And  one  of  the  malefactors  reviled  him — St.  Matthew  says,  the  robbers : 
St.  Mark,  they  that  were  crucified  with  him,  reviled  him.  Either  therefore  St. 
Matthew  and  Mark  put  the  plural  for  the  singular  (as  the  best  authors  sometimes 
do)  or  both  reviled  him  at  the  first,  till  one  of  them  felt  **  the  overwhelming 
power  of  saving  grace." 

40.  The  other  rebuked  him — ^What  a  surprising  degree  was  here  of  repentance, 
faith,  and  other  graces !  And  what  abundance  of  good  works,  in  his  public  eon- 
fession  of  his  sin,  reproof  of  his  fellow  criminal,  his  honourable  testimony  to 
Christ,  and  profession  of  faith  in  him,  while  he  was  in  so  disgraceful  ciroiun. 
stances  as  were  stumbling  even  to  bis  disciples !  This  shows  the  power  of  Di- 
vine  grace.  But  it  encourages  none  to  put  off  their  repentance  to  the  last  hoar ; 
since,  as  far  as  appears,  this  was  the  first  time  this  criminal  had  an  opportunity 
of  knowing  any  thing  of  Christ,  and  his  conversion  was  designed  to  pat  a  peen- 
liar  glory  on  our  Saviour  in  his  lowest  state,  while  his  enemies  derided  him,  and 
his  own  disciples  either  denied  or  forsook  him. 

42.  Remember  me  when  thou  earnest — From  heaven,  in  thy  kingdom — He  acknow. 
ledges  him  a  king,  and  such  a  king,  aa  after  he  is  dead,  can  profit  the  dead.  Tlia 
apostles  themselves  had  not  then  so  clear  conceptions  of  the  kingdom  of  ChrisL 

43.  In  paradise — ^The  place  where  the  souls  of  the  righteous  remain  from  death 
till  the  resurrection.  As  if  he  had  said,  I  will  not  only  remember  thee  then,  bvt 
this  very  day 

•  Matt,  xnrii,  37 ;  Maik  zv,  26 ;  Jolui  lix,  19. 


206  ST.  LUKE. 

44  *  And  it  was  about  the  sixth  hour ;  and  there  was  darkness  07er 

45  all  the  earth  till  the  ninth  hour.     And  the  sun  was  darkened,  and 

46  the  veil  of  the  temple  was  rent  in  the  midst.  And  Jesus  crying 
with  a  loud  voice,  said,  Father,  into  thy  hands   I  commend  my 

47  spirit.  And  ha^dng  said  thus,  he  expired.  And  the  centurion 
seeing  what  was  done,  glorified  God,  saying,  Certainly  this  was  a 

48  righteous  man.  And  all  the  people  who  had  come  together  to 
that  sight,  beholding  the  things  which  were  done,  returned,  smiting 

49  their  breasts.  And  all  his  acquaintance,  and  the  women  who  had 
followed  him  from  Galilee,  stood  afar  off,  beholding  these  things. 

50  t  And  behold  a  man  named  Joseph,  a  counsellor,  a  good  man  and 

51  a  just :  (He  had  not  consented  to  the  counsel  and  deed  of  them,) 
of  Arimathea,  a  city  of  the  Jews,  who  also  himself  waited  for  the 

52  kingdom  of  God :  This  man  going  to  Pilate,  asked  the  body  of 

53  Jesus.  And  taking  it  down,  he  wrapped  it  in  fine  linen,  and  laid  it 
in  a  sepulchre  that  was  hewn  in  stone,  wherein  never  man  before 

54  was  laid.     And  that  day  was  the  preparation ;  the  Sabbath  drew  on. 

55  And  the  women  who  had  come  with  him  from  Galilee,  following 

56  after,  beheld  the  sepulchre,  and  how  his  body  was  laid.  And  re- 
turning, they  prepared  spices  and  ointments,  and  rested  on  the  Sab- 
bath, according  to  the  commandment. 

XXIV.     {  And  on  the  first  day  of  the  week,  very  early  in  the  morning, 
they  came  to  the  sepulchre,  bringing  the  spices  which  they  had 
.  prepared,  and  certain  others  with  them. 

2  And  they  found  the  stone  rolled  away  from  the  sepulchre  ;  And 

3  entering,  they  found  not  the  body  of  the  Lord  Jesus.     And  while 

4  they  were  perplexed  concerning  it,  behold,  two  men  stood  by  them 

5  in  shining  garments.     And  as  they  were  afraid  and  bowed  their 
face  to  the  earth,  they  said  to  them.  Why  seek  ye  the  living  among 

6  the  dead?     He  is  not  here,  but  is  risen.      Remember  how  he 

7  spake  to  you  being  yet  in  Galilee,  Saying,  the  Son  of  man  must 
be  delivered  into  the  hands  of  sinful  men,  and  be  crucified,  and 

8  rise  again  the  third  day.     And  they  remembered  his  words.  And 

9  returning  from  the  sepulchre,  told  all  these  things  to  the  eleven, 

44.  There  woe  darkneee  over  all  the  earth — The  noon-tide  darkneM,  covering 
the  ion,  obscured  all  the  upper  hemiflphore.  And  the  lower  wu  equally  dark, 
ened,  the  moon  being  in  opposition  to  the  sun,  and  so  receiving  no  light  from  it. 

46.  Father^  into  thy  hand* — The  Father  receives  the  Spirit  of  Jesus :  Jesus 
himself  the  spiriU  of  the  faithfiil. 

47.  Certainly  this  woe  a  righteoue  man — ^Which  implies  an  approbation  of  all 
he  had  done  and  taught 

46.  All  the  people — Who  had  not  been  actors  therein,  returned  emiting  their 
hreaete — In  testimony  of  sorrow. 

XXIV.  1.  Certain  others  with  them — ^Who  had  not  come  from  Galilee. 

4.  Behold  ttDO — Angels  in  the  form  of  men,  Mary  had  seen  them  a  little  be. 
fore.  They  had  disappeared  on  these  women's  coming  to  the  sepulchre,  but  now 
appeared  again.  St.  Matthew  and  Mark  mention  only  one  of  them,  appearing 
like  a  young  man. 

6.  Kemember  how  he  spake  to  you,  sayings  The  Son  of  man  must  be  delivered — 
This  is  only  a  repetition  of  the  words  which  our  Lord  had  spoken  to  them  before 
his  passion.  But  it  is  observable,  he  never  styles  himself  the  Son  of  man  afVer 
his  retorrection. 

•  Matt,  zzrii,  45 ;  Maik  zr,  38.         f  Matt,  zzrii,  57;  Mark  xv,  43  ;  John  xix,  3a 

t  Matt,  xxviii,  1 ;  Maik  xvi,  1 ;  John  zz,  L 


CHAPTER  XXIV.  807 

1 0  and  to  all  the  rest.  It  was  Mary  Magdalene,  and  Joanna,  and  Mary 
the  mother  of  James,  and  the  other  women  with  them,  who  told 

1 1  these  things  to  the  apostles.     And  their  words  seemed  to  them 

12  as  idle  tales,  and  they  believed  them  not.  But  Peter  rising  up,  ran 
to  the  sepulchre ;  and  stooping  down,  he  seeth  the  linen  clothes 
laid  by  themselves :  and  he  went  home,  wondering  at  what  was 
come  to  pass.  v  . 

13  *  And  behold  two  of  them  were  going  that  day  to  a  village  called 

14  Emmaus,  which  was  sixty  furlongs  from  Jerusalem.     And  they 

15  talked  together  of  all  these  things  which  had  happened.  And  as 
they  talked  and  argued  together,  Jesus  himself  drew  near,  and 

16  went  with  them.     But  their  eyes  were  holden  so  that  they  did  not 

17  know  him.  And  he  said  to  them.  What  discourses  are  these  that 
ye  have  one  with  another  as  ye  walk,  and  are  sad  ?     And  one  of 

18  them,  whose  name  was  Cleopas,  answering  said  to  him.  Dost  thou 
alone  even  sojourn  at  Jerusalem,  and  hast  not  known  the  things 

19  which  are  come  to  pass  there  in  these  days?  And  ho  said  to 
them.  What  things  ?  And  they  said  to  him,  Those  concerning 
Jesus  of  Nazareth,  (who  was  a  prophet  mighty  in  deed  and  word 

20  before  God  and  all  the  people  ;)  How  our  chief  priests  and  rulers 
delivered  him  to  be  condemned  to  death,  and  have  crucified  him. 

21  But  we  trusted  that  it  had  been  he  who  should  have  redeemed 
Israel.      And  beside  all  this,  to-day  is  the  third  day  since  these 

22  things  were  done.     Yea,  and  certain  women  of  our  company  have 

23  astonished  us,  who  were  early  at  the  sepulchre,  And  not  finding 
his  body,  they  came,  saying,  That  they  had  seen  also  a  vision  of 

24  angels,  who  say,  He  is  alive.  And  some  of  the  men  who  were 
with  us  went  to  the  sepulchre,  and  found  it  so  as  the  women  had 

25  said ;  but  him  they  saw  not.  Then  he  said  to  them,  O  foolish, 
and  slow  of  heart  to  believe  all  that  the  prophets  have  spoken ! 

26  Ought  not  Christ  to  have  suffered  these  things,  and  to  enter  into 

27  his  glory  ?  And  beginning  at  Moses  and  all  the  prophets,  he  ex- 
plained to  them  the  things  in  all  the  Scriptures,  concerning  him- 

28  self.     And  they  drew  nigh  the  village  whither  they  were  going, 

29  and  he  made  as  though  he  would  go  farther.  But  they  constrained 
him,  saying,  Abide  with  us ;  for  it  is  going  toward  evening,  and 

30  the  day  declines.  And  he  went  in  to  abide  with  them.  And  as 
he  sat  at  table  with  them,  he  took  the  bread,  and  blessed  t/,  and 

31  brake  and  gave  to  them.     And  their  eyes  were  opened,  and  they 

■  '■'  -™» 
21.  To-day  U  the  third  day — ^The  day  he  should  have  risen  again,  if  at  all. 

25.  O  foolish — Not  understanding  the  designs  and  works  of  C^ :  And  tUno  tf 
heart — Unready  to  believe  what  the  prophets  have  so  largely  spoken. 

26.  Ought  not  Christ — If  he  would  redeem  man,  and  fulfil  the  prophecies  con. 
coming  him,  to  have  BtJiffered  these  things  ? — ^These  very  soflbrings  which  occa. 
::iion  your  doubts,  are  the  proo&  of  his  being  the  Messiah.  And  to  enter  into  his 
glory — ^Which  could  be  done  no  other  way. 

2b.  He  made  as  though  he  would  fo  farther — ^Walking  forward,  as  if  he  wa* 
^oing  on ;  and  he  would  have  done  it,  had  they  not  pressed  him  to  stay. 

29.  They  constrained  him — Bv  their  importunate  entreaties. 

30.  He  took  the  breads  and  blessed,  and  6raibe— Just  in  the  same  manner  as 
when  he  instituted  his  last  supper. 

31.  Their  eyes  were  openefr— Thai  is,  the  ■apemaliiral  olood  wis  rtmovsd  i 
he  vanished — ^Went  away  insensibly. 

•Matkzfitia. 


208  ST.  LUKE. 

32  knew  him,  and  he  vanished  out  of  their  sight.    And  they  said  one 
to  another,  Was  not  our  heart  burning  within  us,  while  he  was 

33  talking  to  us  in  the  way,  and  opening  the  Scriptures  to  us  ?     And 
rising  up  the  same  hour,  they  returned  to  Jerusalem,  and  found 

34  the  eleven  met  together,  and  them  that  were  with  them.  Saying, 

35  The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon.     And  they 
told  the  things  done  in  the  way,  and  how  ho  was  known  by  them  in 

he  breaking  of  bread. 

36  *  And  as  they  spake  thus,  Jesus  himself  stood  in  the  midst  of 

37  them,  and  said  to  them,  Peace  be  unto  you.     But  being  terrified 

38  and  affrighted,  they  thought  they  saw  a  spirit.     And  he  said  to 
them.  Why  are  ye  troubled  ?     And  why  do  reasonings  arise  in 

39  your  hearts?     Behold  my  hands  and  my  feet,  that  it  is  I  myself 
Handle  me  and  see  :  for  a  spirit  hath  not  flesh  and  bones,  as  you 

40  see  me  have.     And  having  spoken  this,  he  showed  them  his  hands 

41  and  his  feet.     And  while  they  yet  believed  not  for  joy,  and  won- 

42  dered,  he  said  to  them.  Have  ye  here  any  moat  ?     And  they  gave 

43  him  a  piece  of  a  broiled  fish  and  of  a  honeycomb.     And  he  took  it, 
and  ate  before  them. 

44  And  he  said  to  them.  These  are  the  words  which  I  spake  to 

Jou,  being  yet  with  you,  that  all  things  written  in  the  law  of 
loses,  and  the  prophets,  and  the  psalms  concerning  me,  must  be 

45  fulfilled.     Then  opened  he  their  understanding,  to  understand  the 

46  Scriptures,  And  said  to  them.  Thus  it  is  written,  and  thus  it  be- 
hoved Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day : 

47  And  that  repentance  and  remission  of  sins  should  be  preached  in 

3S.  Did  not  our  heart  hum  within  u» — Did  not  wo  feel  an  unusual  warmth  of 
love !  Was  not  our  heart  burning,  &c. 

33.  The  ernme.  hour — Late  as  it  was. 

34.  The  Lord  hath  appeared  to  Simon — Before  he  iras  teen  of  the  twelve  apos. 
ties,  1  Cor.  XV,  5. 

He  had,  in  his  wonderful  condescension  and  grace,  taken  an  opportunity  on 
the  former  part  of  that  day  (though  where,  or  in  what  manner,  is  not  recorded) 
to  show  himself  to  Peteri  that  he  mi^ht  early  relieve  his  distresses  and  fears,  on 
account  of  having  so  shamefully  denied  his  Master. 

35.  In  the  breaking  of  breadr— The  Lord's  Supper 

36.  Jeoue  $tood  in  the  midet  of  them — It  was  just  as  easy  to  his  Divine  power 
to  open  a  door  undiscernibly,  as  it  was  to  come  in  at  a  door  opened  by  some 
other  hand. 

40.  He  showed  them  his  hands  and  his  feet — ^That  they  might  either  see  or  feel 
Um  prints  of  the  nails. 

41.  While  they  believed  not  for  ioy — They  did  in  some  sense  believe  :  other, 
wise  they  would  not  have  rejoiced.  But  their  excess  of  joy  prevented  a  clear, 
rational  belief. 

43.  He  took  it  and  ate  before  them — Not  that  ho  had  any  need  of  food ;  but  to 
give  them  still  farther  evidence. 

44.  And  he  said — On  the  day  of  his  ascension.  In  the  law,  and  the  prophets, 
and  the  psalms — ^The  prophecies  as  well  as  types,  relating  to  the  Messiah,  are 
contained  either  in  the  books  of  Moses  (usually  called  the  law)  in  the  Psalms, 
or  in  the  writings  of  the  prophets ;  little  being  said  directly  concerning  him  in 
the  historical  books.  * 

45.  Then  opened  he  their  understanding,  to  understand  the  Scriptures — He  had 
explained  them  before  to  the  two  as  they  went  to  Emmaus.  But  still  they  un. 
iantood  them  not,  till  he  took  off  the  veil  from  their  hearts,  by  the  illumination 
of  his  Spirit. 

•  Mark  xfi»  14 19;  Mn  XX,  IQ. 


CHAPTER  XXIY.  909 

48  his  name  to  all  nations,  beginning  at  Jerusalem.     And  ye  are 

49  witnesses  of  these  things.  And  behold  I  send  the  promise  of  my 
Father  upon  you :  but  tarry  in  the  city  of  Jerusalem,  till  ye  be 
clothed  with  power  from  on  high. 

50  And  he  led  them  out  as  far  as  Bethany ;  and  lifting  up  his  hands, 

51  he  blessed  them.    And  while  he  was  blessing  them,  he  was  parted 

52  from  them,  and  carried  up  into  heaven.    And  they  worshipped  him, 

53  and  returned  to  Jerusalem  with  great  joy,  And  were  continually  in 
the  temple,  praising  and  blessing  God* 

47.  Beginning  at  Jerusalem — ^Thia  wu  appointed  roost  gracioualj  and  wiaely : 
gracioualy,  as  it  encouraffod  the  g^atest  ainnera  to  repent,  when  they  taW  iMt 
even  the  murderers  of  Christ  were  not  excepted  from  merej :  and  wtsely,  as 
hereby  Christianity  was  more  abundantly  attested ;  the  &cts  being  published  first 
on  the  very  spot  where  they  happened. 

49.  Behold  I  tend  the  promise — Emphatically  so  called ;  the  Holy  Ghost. 

50.  He  led  them  out  as  far  as  Bethanu — ^Not  the  town,  but  the  district :  to  the 
mount  of  Olives,  Acts  i,  12,  which  stood  within  the  boundaries  of  Bethany. 

51.  And  vohiU  he  was  blessing  them,  he  was  parted  from  them  It  was  moefa 
more  proper  that  our  Lord  should  ascend  into  neaven,  than  that  he  should  rise 
from  the  dead,  in  the  sight  of  the  apostles.  For  his  resurrection  was  proved  when 
they  saw  him  alive  after  his  passion :  but  they  eould  nut  see  him  in  heaven  while 
they  continued  on  earth. 


14 


NOTES 


GOSPEL  ACCORDING  TO  ST.  JOHN. 


In  this  book  ii  wt  down  the  history  of  the  Son  of  God  dwelling  among 

men;  that, 

I.  Of  the  fint  dajTB,  where  the  apoitle,  premising  the  sum  of  the  whole  Chap,  i,  1-14 

Mentions  the  testimony  given  by  John,  after  the  baptism  of  Christ, 
and  the  first  calling  of  some  of  the  apostles.  Here  is  noted  what 
fell  out, 

The  first  day 15-38 

The  day  after 29-34 

The  day  after 35-49 

llie  day  after 43-52 

The  thurd  day ii,  1-11 

After  this 12 

II.  Of  the  two  years  between,  spent  chiefly  in  journeys  to  and  from  Je. 

rusalem, 

A.  The  first  journey,  to  the  passorer 13 

a.  Transactions  in  the  city, 

1.  Zeal  for  his  Father's  house 14-22 

2.  The  power  and  wisdom  of  Jesus 23-25 

3.  The  mstruction  of  Nicodemus iii,  1-21 

i.  His  abode  in  Judea;  the  rest  of  John's  testimony     .        .        .        22-36 
e.  His  journey  through  Samaria  (where  he  confers  with  the  Sama. 

ritan  woman)  into  Galilee,  where  he  heals  the  nobleman's 

son It,  1-54 

B.  The  second  journey  to  the  feast  of  pontecost.  Here  may  be  observed 

transactions, 
«•  In  the  city,  relating  to  the  impotent  man,  healed  at  the  pool  of 

Bethesda t,  1^7 

b.  In  Galilee,  before  the  second  passover  and  after.    Here  we  may 

note, 

1    His  feeding  the  five  thousand yi,  1-14 

2.  Walking  upon  the  sea 15-21 

3.  Discourse  of  himself,  as  the  bread  of  life      •        .        •        •  22-59 

4.  Reproof  of  those  who  objected  to  it      .        •        .        •        •  60-65 

5.  Apostasy  of  manjr,  and  steadiness  of  the  apostles  .        •        •  66-71 

6.  His  continuance  in  Galilee yii,  1 

C.  The  third  journey,  to  the  feast  of  tabernacles     •        .        •        •  2-13 

Here  may  be  obserred  transactions, 
a.  In  the  oity, 

1.  In  the  middle  and  end  of  the  ieast 14-53 

yui,  1 
Where  note, 

1.  The  woman  taken  in  adultery 2-12 

9.  Christ's  preaching  and  vindicating  his  doctrine    .        •        •  13-30 

S.  His  confuting  the  Jews,  and  escape  from  them     •        •        •  ^  31-59 

4.  His  healing  the  man  bom  blind ix,  1-7 

5.  Several  diMourses  on  that  occasion B-41 

6.  Christ  the  Door  and  the  Shepherd  of  the  sheep     •        .        .  z,  1-18 
7-  Different  opinions  concerning  him 19-21 


NOTES  ON  ST.  JOHN.  211 

9.  At  the  least  of  the  dedication .  here  occur, 

1.  His  disputes  with  the  Jews Chap,  x  33-38 

3.  His  escaping  their  fury 39 

h.  Beyond  Jordan         •        • 40-43 

III.  Of  the  last  days,  which  were, 
ii.  Before  the  great  week,  whore  we  may  note, 
a.  The  two  days  spent  out  of  Judea,  while  Lazarus  was  sick  and 

died xi,  1-6 

6.  The  journey  into  Judea ;  the  raising  of  Lazarus ;  the  ^vice  of 
Caiaphas ;  Jesus's  abbde  in  Ephraim ;  the  order  giyen  by  his 

adversaries 7-57 

e.  The  sixth  day,  before  the  passoTor;  the  supper  at  Bethany;  the 

ointment  poured  on  Jesus  .......  xii,  1-11 

B.  In  the  great  week,  wherein  was  the  third  passover,  occur, 
a.  On  the  three  former  days,  his  royal  entry  into  the  city;  the  desire 
of  the  Greeks ;  the  obstinacy  of  the  Jews ;  the  testimony  given 

to  Jesus  from  heaven 18-50 

6.  On  the  fourth  day,  the  washing  the  feet  of  the  disciples;  the  dis. 

covery  of  the  traitor,  and  his  going  out  by  night        .      ' .  xiii,  1-30 
e.  On  the  fifth  day, 
I.  His  discourse 

1.  Before  the  paschal  supper     ..•..'..  31 

Chap,  zir,  1-3X 
9.  After  it zy,  and  zvi. 

2.  His  prayer    .        * zvii,  1-36 

3.  The  beginning  of  his  passion, 

1.  In  the  gfuden xviii,  1-11 

2.  In  Caiaphas^  house     • 13-37 

d.  On  the  sixth  day, 

I  His  passion  under  Pilate, 

1.  In  the  palace  of  Pilate 38 

ziz,  1-16 

2.  On  the  cross 17-30 

2.  His  death 30^7 

3.  His  burial 38-43 

C  After  the  great  week, 

a.  On  the  day  of  the  resurrection zz,  1-35 

h.  Eight  days  after 36r31 

e.  Af&r  that 

1.  He  appears  to  his  disciples  at  the  sea  of  Tiberias        .        .  zxi,  1-14 

2.  Orders  Peter  to  feed  his  sheep  and  lambs       ....        15-17 

3.  Foretells  the  manner  of  Peter's  death,  and  checks  his  curiosity 

about  St  John   .  18-33 

4.  The  conclusion •        34, 35 


ST.  JOHN. 


1  In  the  beginning  existed  the  Word,  and  the  Word  was  with  God, 

2  and  the  Word  was  God.    The  same  was  in  the  beginning  with 

3  God.    All  things  were  made  by  him,  and  without  him  was  not  one 

4  single  thing  made  that  was  made.     In  him  was  life,  and  the  life 

5  was  the  light  of  men.     And  the  light  shineth  in  darkness,  but  the 
darkness  perceived  it  not. 

6  There  was  a  man  sent  from  God  whose  name  was  John.     The 

7  same  came  for  a  testimony  to  testify  of  the  light,  that  all  through 

Verse  1.  In  the  beginning — (Referring  to  Gen.  i,  1,  and  Prov.  viii,  S3.)  When  all 
things  beg^n  to  bo  made  by  the  Word :  in  the  beginning  of  heaven  and  earth, 
and  thin  whole  frame  of  created  beings,  the  Word  existed,  without  any  begin- 
ning. He  was  when  all  things  began  to  be,  whatsoever  had  a  beginning.  The 
Word — So  termed  Psa.  zzxiii,  G,  and  frequently  by  the  seventy,  and  in  the  Chid, 
dee  paraphrase.  So  that  St.  John  did  not  borrow  this  expression  from  Philo,  or 
any  heathen  writer.  Ho  was  not  yet  named  Jesus,  or  Christ.  He  is  the  Word 
whom  the  Father  begat  or  spoke  from  eternity ;  by  whom  the  Father  speakings 
maketh  all  things ;  who  speaketh  the  Father  to  us.  We  have,  in  the  18th  verse, 
both  a  real  description  of  the  Word,. and  the  reason  why  he  is  so  called.  He  it 
the  only-begotten  Son  of  the  Fathevt  who  io  in  the  booom  of  the  Father^  and  hath 
declared  hwi.  And  the  Word  was  with  Ood — Therefore  distinct  from  God  the 
Father.  The  word  rendered  with,  denotes  a  perpetual  tendency  as  it  wore  of  the 
Son  to  the  Father,  in  unity  of  essence.  He  was  with  God  alone;  because 
nothing  beside  God  had  then  any  being.  And  the  Word  was  God — Supreme, 
eternal,  independent.  There  was  no  creature,  in  respect  of  which  he  could  be 
styled  God  in  a  relative  sense.  Therefore  ho  is  styled  so  in  the  absolute  sense. 
The  Godhead  of  the  Messiah  being  clearly  revealed  in  the  Old  Testament,  (Jer. 
xziii,  7 ;  Hos.  i,  6 ;  Psa.  xxiii,  1,)  the  other  evangelists  aim  at  this,  to  prove 
that  Jesus,  a  true  man,  was  the  Messiah.  But  when,  at  length,  some  from  hence 
began  to  doubt  of  his  Godhead,  then  St.  John  expressly  asserted  it,  and  wrote  in 
this  book  as  it  were  a  supplement  to  the  Gospels,  as  in  the  Revelation  to  the 
prophets. 

2.  The  same  was  in  the  beginning  with  Ood — ^This  verse  repeats  and  contracts 
into  one  the  three  points  mentioned  before.  As  if  he  had  said,  This  Word,  who 
was  God,  was  in  the  beginning,  and  was  with  God. 

3.  All  things  beside  God  were  mode,  and  all  things  which  were  made,  were 
made  by  the  Word.  In  the  first  and  second  verse  is  described  the  state  of  things 
before  the  creation :  ver.  3,  In  the  creation :  ver.  4,  In  the  time  of  man's  inno. 
cency :  ver.  5,  In  the  time  of  man's  corruption. 

4.  In  him  was  life — He  was  the  foundation  of  life  to  every  living  thing,  as  well 
as  of  being  to  all  that  is.  And  the  life  was  the  light  of  men — He  who  is  essential 
life,  and  the  giver  of  life  to  all  that  liveth,  was  also  the  light  of  men ;  the  fountain 
of  wisdom,  holiness,  and  happiness,  to  man  in  his  original  state. 

5.  And  the  light  shineth  in  darkness — Shines  even  on  fallen  man;  but  the 
dstrkness — Dark,  sinful  man,  pereeiveth  it  not, 

6.  There  was  a  man — The  evangelist  now  proceeds  to  him  who  testified  of  the 
Ughtf  which  he  had  spoken  of  in  the  five  preceding  verses. 

7.  The  same  came  for  (that  is,  in  order  to  give)  a  testimony — ^The  evangelist, 
with  the  most  strong  and  tender  afibction,  interweaves  his  own  testimony  with 
that  of  John,  by  noble  digressions,  wherein  ho  explains  the  ofiice  of  the  Baptist; 
partly  premises  and  partly  subjoins  a  farther  explication  to  his  short  sentences. 
What  St.  Matthew,  Mark,  and  Luke  term  the  Gospel,  in  respect  of  the  promise 
iroing  before,  St.  John  usoally  terms  the  testimony,  intimating  the  certain  know 
kdge  of  the  relator;  to  testify  of  the  I^AC— Of  Cl^ist. 


CHAPTER  I.  dl3 

8  It  might  believe.     He  was  not  the  light,  but  was  sent  to  testify  of 

9  the  light.     This  was  the  true  light,  who  lighteth  every  man  that 

10  comcth  into  the  world.     He  was  in  the  world,  and  the  world  was 

1 1  made  by  him  ;  yet  the  world  knew  him  not.     He  came  to  his  own, 

12  and  his  own  received  him  not.  But  as  many  as  received  him,  to 
them  gave  he  privilege  to  become  the  sons  of  God,  to  them  that 

13  believe  in  his  name  :  Who  were  bom,  not  of  blood,  nor  by  the  will 
of  the  flesh,  nor  by  the  will  of  man,  but  of  God. 

1 4  And  the  Word  was  made  Hesh,  and  tabernacled  among  us  (and 
we  beheld  his  glory,  the  glory  as  of  the  only  begotten  of  the  Fa- 
ther) full  of  grace  and  truth. 

15  John  testified  of  him  and  cried,  saying.  This  is  he  of  whom  I 
said.  He  that  cometh  after  roe  is  preferred  before  me,  for  he  was 

16  before  me.  And  out  of  his  fulness  have  we  all  received,  even  grace 

17  upon  grace.     For  the  law  was  given  by  Moses,  but  grace  and  truth 

9.  Who  lighteth  every  man — By  what  it  yulgarlv  tenood  natural  conBcionce, 
pointing  out  at  least  the  general  lines  of  good  and  evil.  And  this  light,  if  msa 
did  not  hinder,  would  shine  more  and  more  to  the  perfect  day. 

10.  He  was  in  the  world — f!ven  from  the  creation. 

\\,  He  came — In  the  fulness  of  time,  to  hit  own — Country,  city,  templtf  s  And 
his  own — People,  received  him  not, 

12.  But  as  many  ae  received  him — Jews  or  Gentiles ;  that  heUeve  on  his  namo 
That  is,  on  him.    The  moment  they  believe,  they  are  sons ;  and  because  tbej 
are  sons,  God  aendeth  forth  the  Spirit  of  hie  Son  into  their  hearts,  erying,  Ahim, 
Father. 

13.  Who  were  bom — ^Who  became  the  sons  of  God,  not  of  Hood — ^Not  by  desceat 
from  Abraham,  nor  by  the  will  of  the  flesh — Bj  natural  generation,  nor  by  the  wiU 
of  mAn— Adopting  them,  but  of  GotC^By  his  Spirit. 

14.  Flesh  sometimes  signifies  corrupt  nature ;  sometimes  the  body ;  sometinw, 
as  here,  the  whole  man.  We  beheld  his  glory — We  his  apostles,  particularly 
Peter,  James,  and  John,  Luke  iz,  33.  Grace  and  truth — ^We  are  all  by  nature  liaxB 
and  children  of  wrath,  to  whom  both  grace  and  truth  are  unknown.  But  we  are 
made  partakers  of  them,  when  wo  are  accepted  through  the  Beloved, 

Tho  whole  verse  might  be  paraphrased  thus :  And  in  order  to  raise  us  to  this 
dignity  and  happiness,  the  eternal  Word,  by  a  most  amazing  condescension,  wms 
made  flesh,  united  himself  to  our  miserable  nature,  with  all  its  innocent  infirmi. 
ties.  And  he  did  not  make  us  a  transient  visit,  but  tabernacled  among  ue  on 
earth,  displayin?  his  glory  in  a  more  eminent  manner,  than  even  of  old  in  the 
tabernacle  of  IVfoses.  And  we  who  are  now  recording  these  things  beheld  his 
glory  with  so  strict  an  attention,  that  we  can  testify,  it  was  in  every  respeet 
such  a  glory  as  became  the  only  begotten  of  the  Father.  For  it  shone  forth  not 
only  in  his  transfiguration,  and  in  his  continual  miracles,  but  in  all  his  tempers, 
ministrations,  and  conduct  through  the  whole  series  of  his  life.  In  all  he  ap- 
peared full  of  grace  and  truth :  he  was  himself  most  benevolent  and  upright ; 
made  those  ample  discoveries  of  pardon  to  oinners,  which  the  Mosaic  dispensation 
could  not  do  :  and  really  exhibited  the  most  substantial  blessings,  whereas  that 
was  but  a  shadow  of  good  things  to  come, 

15.  John  cried — With  joy  and  confidence;  This  is  he  of  whom  I  said — John 
had  said  this  before  our  Lord's  baptism,  although  he  then  knew  him  not  in  per. 
son  :  he  knew  him  first  at  his  baptism,  and  afterward  cried.  This  is  he  of  wham  1 
said,  &c.  He  is  preferred  before  me — in  his  office  :  for  he  was  before  me — in  his 
nature. 

16.  And — Here  the  apostle  confirms  the  Baptist's  words :  as  if  he  had  said.  He 
is  indeed  preferred  before  thee  :  so  we  have  experienced  :  We  aU — That  believt ; 
have  received — ^All  that  we  enjoy  out  of  his  fulness :  and  in  the  particular,  gTMS 
upon  grace — One  blessing  upon  another,  immeasurmble  grace  and  love. 

17.  The  law — ^Working  wrath  and  containing  shadows :  toes  gioem  No  philo. 
iopher,  poet,  or  orator,  ever  choee  his  words  so  accurately  as  St.  Johiv   The  lev. 


214  ST.  JOHN. 

I 

• 

18  were  by  Jesus  ChrisL  Iko  man  hath  seen  God  at  any  time ;  the 
only-begotten  Son,  who  is  in  the  bosom  of  the  Father,  he  hath  de- 

19  Glared  Ami.  And  this  is  the  testimony  of  John,  when  the  Jews  sent 
priests  and  Levites  from  Jerusalem  to  ask  him,  Who  art  thou  ? 

20  And  he  confessed  and  denied  not,  but  confessed,  I  am  not  the 

21  Christ.     And  they  asked  him.  What  then  ?  Art  thou  Elijah  ?     And 

22  he  saith,  I  am  not.  Art  thou  the  prophet  ?  And  he  answered, 
No.     Then  said  they  to  him,  Who  art  thou  ?    That  we  may  give 

23  an  answer  to  them  that  sent  us.  What  sayest  thou  of  thyself  ? 
He  said,  *  I  am  the  voice  of  one  crying  aloud  in  the  wilderness. 
Make  straight  the  way  of  the  Lord,  as  said  the  Prophet  Isaiah. 

24  And  they  who  were  sent  were  of  the  Pharisees.     And  they  asked 

25  him  and  said  to  him.  Why  baptizest  thou  then,  if  thou  art  not  the 

26  Christ,  nor  Elijah,  neither  the  prophet  ?  John  answered  them  say- 
ing, I  baptize  with  water,  but  there  standeth  one  among  you  whom 

27  ye  know  not.     He  it  is,  who  coming  after  me,  is  preferred  before 

28  me,  whose  shoes  latchet  I  am  not  worthy  to  unloose.  These 
things  were  done  in  Bethabara,  beyond  Jordan,  where  John  was 
baptizing. 

29  The  next  day  he  seeth  Jesus  coming  toward  him,  and  saith. 
Behold  the  Lamb  of  God,  who  taketh  away  the  sin  of  the  world, 

30  This  is  he  of  whom  I  said.  After  me  cometh  a  man  who  is  prefer- 

31  red  before  me  ;  for  he  was  before  me.     And  1  knew  him  not,  but 

•  • ■  ' 

mith  he,  was  nven  by  Momcs  :  grace  was  by  Jtnts  ChrUt,  Observe  the  reason 
for  placing  each  word  thus  :  The  law  of  Moses  was  not  his  own.  The  grace  of 
Christ  was.  His  grace  was  opposite  to  tho  wraths  his  truth  to  the  shadowy  cere- 
monies  of  the  law.  Jettis — St.  John  having  once  mentioned  the  incarnation 
(ver.  14,)  no  more  uses  that  name,  the  tforci,  in  all  his  book. 

18.  No  man  hath  seen  God — With  bodily  eves  :  yet  believers  see  him  with  the 
eye  of  faith.  Who  U  in  the  bosom  of  the  Father — The  expression  denotes  the 
highest  unitv,  and  the  most  intimate  knowledge. 

19.  The  Jews — Probably  the  great  council  sent. 

20.  /  am  not  the  Christ — For  many  supposed  he  was. 

ai.  Art  thou  Elijah  ?— He  was  not  that  Elijah  (the  Tishbite)  of  whom  they 
■poke.    Art  thou  the  prophet — Of  whom  Moses  speaks,  Deut.  zviii,  15*. 

23.  He  said— I  am  that  forerunner  of  Christ  of  whom  Isaiah  speaks.  lam  the 
Toiee — As  if  he  had  said,  Far  from  being  Christ,  or  even  El\jah,  I  am  nothing  but 
a  voice :  a  sound  that  so  soon  as  it  has  expressed  the  thought  of  which  it  is  the 
sign,  dies  into  air,  and  is  known  no  more. 

34.  They  who  were  sent  were  of  the  Pharisees — ^Who  were  peculiarly  tenacious  of 
old  customs,  and  jealous  of  any  innovation  (except  those  brought  in  by  their  own 
scribes)  unless  the  innovator  had  unquestionable  proofs  of  Divine  authority. 

25.  They  asked  him.  Why  baptizest  thou  then  ? — Without  any  commission  from 
the  sanhedrim  7  And  not  only  heathens  (who  were  always  baptized  before  they 
were  admitted  to  circumcision)  but  Jews  also  7 

26.  John  answered,  Ibaptixe^To  prepare  for  the  Messiah ;  and  indeed  to  show 
that  Jews,  as  woii  as  Gentiles,  must  bo  proselytes  to  Christ,  and  that  these  as 
well  as  those  stand  in  need  of  being  washed  fVom  their  sins. 

28.  Where  John  was  baptizing — That  is,  used  to  baptize. 

29.  He  seeth  Jesus  coming  and  saith^  Behold  the  Lamo — Innocent ;  to  be  offered 
up ;  prophesied  of  by  Isaiah,  chap,  liii,  7,  typified  by  the  paschal  lamb,  and  by 
the  dBily  sacrifice :  The  Lamb  of  God — ^Whom  God  gave,  approves,  accepts  of; 
idAo  taketh  away—Atoneih  for ;  the  «»— That  is,  all  the  sins :  of  the  wor/d— -Of 
all  mankind.     Sin  and  the  world  are  of  equal  extent. 

31.  I  knew  him  nof— Till  he  came  to  be  baptized.    How  surprising  is  this ! 

•  Isaiah  xl,  3. 


CHAPTER  I.  215 

that  he  might  be  manifested  to  Israel,  therefore  am  I  come  baptize 

32  ing  with  water.     And  John  testified,  saying,  I  saw  the  Spirit  de- 

33  scending  from  heaven  as  a  dove,  and  it  abode  upon  him.  And  I 
knew  hun  not,  but  he  that  sent  me  to  baptize  widi  water,  he  had 
said  to  me,  On  whom  thou  shalt  see  the  Spirit  descending  and 

34  abiding  on  him,  this  is  he  who  baptizeth  with  the  Holy  Ghost.  And 
I  saw  it,  and  testified,  that  this  is  the  Son  of  God. 

35  Again,  the  next  day,  John  was  standing,  and  two  of  his  disciples, 

36  And  looking  upon  Jesus  walking,  he  saith.  Behold  the  Lamb  of 

37  God.  And  the  two  disciples  heard  him  speak,  and  they  followed 
Jesus.    And  Jesus  turning  and  seeing  them  following,  saith  to  them, 

38  What  seek  ye  ?  They  said  to  him.  Rabbi,  (that  is,  being  interpre* 
ted.  Master,)  where  dwellest  thou  ?    He  saith  to  them,  Come  and 

39  see.    They  came  and  saw  where  he  dwelt,  and  abode  with  him 

40  that  day  ;  for  it  was  about  the  tenth  hour.  Andrew,  Simon  Peter's 
brother,  was  one  of  the  two  who  heard  John  speak,  and  followed 

41  him.  He  first  findeth  his  own  brother  Simon,  and  saith  to  him, 
We  have  found  the  Messiah  (which  is  being  interpreted  the  Christ) 

42  And  he  brought  him  to  Jesus.  And  Jesus  looking  upon  him,  said. 
Thou  art  Simon,  the  son  of  Jonah ;  thou  shalt  be  called  Cephas, 
which  is  by  interpretation,  Peter. 

43  The  day  following  he  was  minded  to  depart  into  Galilee,  and 

44  findeth  Philip,  and  saith  to  him.  Follow  me.     Now  Philip  was  of 

45  Bethsaida,  the  city  of  Andrew  and  Peter.  Philip  findeth  Nathanael 
and  saith  to  him.  Wo  have  found  him,  whom  Moses  in  the  law 
and  the  prophets  described,  Jesus  of  Nazareth,  the  son  of  Jo- 

46  seph.     And  Nathanael  saith  to  him.  Can  any  good  thing  come  out 

■ 

ecmridering  how  nearlv  they  were  related,  and  how  remarkable  the  conception 
and  birth  of  both  had  been.  But  there  was  a  peculiar  providence  visible  in  oar 
Saviour's  living,  firom  his  infancy  to  his  baptism,  at  Nazareth :  John  all  the  time 
living  the  life  of  a  hermit  in  the  deserts  of  Judea,  Luke  i,  80,  ninety  or  mors 
miles  fi'om  Nazareth :  hereby  that  acquaintance  was  prevented  which  might  have 
made  John's  tostimony  of  Cihrist  suspected. 

34.  I  taw  it — ^That  is,  the  Spirit  so  descending  and  abiding  on  him.  And  tM» 
tified — From  that  time. 

37.  The^  foUowed  Jeau9 — They  walked  Afler  him,  but  had  not  the  courage  to 
speak  to  him. 

41.  He  fint  findeth  his  own  brother  Simon — Probably  both  of  them  sought  him: 
Which  is,  being  interpreted,  the  Christ — ^This  the  evangelist  adds,  as  iikevnse  thots 
words  in  the  &th  verse,  that  is,  being  interpreted.  Master. 

49.  Jesus  said.  Thou  art  Simon,  the  son  of  Jonah — As  none  had  told  our  Lord 
these  names,  this  could  not  but  strike  Peter.  Cephas,  which  is  Peter — Moanuif 
the  same  in  Sjriac  which  Peter  does  in  Greek,  namely,  a  rock. 

45.  Jesus  of  Nazareth — So  Philip  thought,  not  knowing  he  was  bom  in  Beth, 
lehem.  Nathanael  was  probably  the  same  with  Bartholomew,  that  is,  the  son  of 
Tholomew.  St.  Matthew  joins  Bartholomew  with  Philip,  chap,  x,  3,  and  St. 
John  places  Nathanael  in  the  midst  of  the  apostles,  immedUtely  after  Thomae* 
chap,  xzi,  2,  just  as  Bartholomew  is  placed,  Acts  i,  13. 

46.  Can  any  good  thing  come  out  of  Nazareth  ? — How  cautiously  should  wa 
ffuard  against  popular  prejudices  7  When  these  had  once  possessed  so  honest  a 
heart  as  that  of  Nathanael,  they  led  him  to  suspect  the  blessed  Jesus  himself  for 
an  impostor,  because  he  had  been  brought  up  at  Nazareth.  But  his  integlihf 
prevailed  over  that  foolish  bias,  and  laid  him  open  to  the  force  of  evidence,  mien 
a  candid  inquirer  will  always  be  glad  to  admit,  even  when  it  brings  the  moel 
unexpected  discoveries.  Can  any  good  thing — That  is,  have  we  ground- flon 
Soriplare  to  ezpeet  the  Messiah,  or  any  eminent  prophet  from  Nasaxeth  7  PhiUp 


ai6  ST.  JOHN. 

47  of  Nazareth  !  Philip  aaiih  to  him,  Come  and  see.  Jesus  saw  Na- 
thanael  coming  toward  him,  and  saith  of  him,  Behold  an  Israelite 

48  indeed,  in  whom  is  no  guile.  Nathanael  saith  to  him,  Whence 
knowest  thou  me  ?    Jesus  answered  and  said  to  him.  Before  Philip 

49  called  thee,  when  thou  wast  under  the  fig  tree,  I  saw  thee.  Natha- 
nael answered  and  said  to  him.  Rabbi,  thou  art  the  Son  of  God, 

50  thou  art  the  King  of  Israel.  Jesus  answered  and  said  to  him,  Be- 
cause I  said  to  thee,  I  saw  thee  under  the  fig  tree,  believest  thou  ? 

51  Thou  shalt  see  greater  things  than  these.  And  he  saith  to  him, 
Verily,  verily  I  say  to  you,  Hereafter  ye  shall  see  the  heaven 
opened,  and  the  angels  of  Grod  ascending  and  descending  on  the 
Son  of  man. 

II.      And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee,  and 
3  the  mother  of  Jesus  was  there.     And  both  Jesus  and  his  disciples 

3  were  invited  to  the  marriage.     And  wine  falling  short,  the  mother 

4  of  Jesus  saith  to  him,  They  have  not  wine.     Jesus  saith  to  her, 
Woman,  what  is  it  to  me  and  thee  ?     Mine  hour  is  not  yet  come. 

5  His  mother  saith  to  the  servants.  Whatsoever  he  saith  to  you,  do. 

6  And  there  were  set  there  six  water  pots  of  stone,  afler  the  mannei 

MtfA,  Come  and  set — ^The  same  answer  which  he  had  received  himself  from  our 
Lord  the  day  before. 

48.  Under  the  fig  tree  1  eaw  thee — ^Perhaps  at  prayer. 

49.  Nathanael  annoered — Happy  are  thoy  that  are  ready  to  believe,  swifl  to 
reeetve  the  truth  and  grace  of  God.  Thou  art  the  Son  of  God — So  he  acknow. 
MfBS  now  more  than  he  had  heard  from  Philip :  The  Son  of  Ood,  the  king  of 
Immel — A  confession  both  of  the  person  and  office  of  Christ. 

51.  Hereafter  ye  ehall  oee — ^AIl  of  these,  as  well  as  thou,  who  believe  on  me 
now  in  my  state  of  humiliation,  shall  hereafler  see  me  come  in  my  glory,  and  all 
the  angels  of  Grod  with  me.  This  seems  the  most  natural  sense  of  the  words, 
thoa^  they  may  also  refer  to  his  ascension. 

n.  1.  And  the  third  day — After  he  had  said  this.  In  Cana  of  Oalilee — ^There 
were  two  other  towns  of  the  same  name,  one  in  the  tribe  of  Ephraim,  the  other 
inCelosyria. 

9.  Je9us  and  hie  disciples  were  invited  to  the  marriage — Christ  does  not  take 
away  human  society,  but  sanctifies  it.  Water  might  luive  quenched  thirst ;  yet 
oar  Lord  allows  wine ;  especially  at  a  festival  solemnity.  Such  was  his  facility 
in  drawing  his  disciples  at  first,  who  were  afterward  to  go  through  rougher 
wavs» 

3.  And  wine  falling  short — How  many  days  the  solemnity  had  lasted,  and  on 
which  day  our  Lord  came,  or  how  many  disciples  might  follow  him,  does  not 
appear.  His  mother  saith  to  him.  They  have  not  irtne-^EUther  she  might  mean, 
supply  them  by  d^  iracle ;  or.  Go  away,  that  others  may  go  also,  before  the  want 
appears. 

4.  Jesus  saith  to  her.  Woman — So  our  Lord  speaks  also,  chap,  xiz,  26.  It  is 
probable  this  was  the  constant  appellation  which  he  used  to  her.  He  regarded 
his  Father  above  all,  not  knowing  even  his  mother  after  the  flesh.  What  is  it  to 
me  and  thee  ?  A  mild  reproof  of  ner  inordinate  concern  and  untimely  interposal. 
Mine  hour  is  not  yt  come — ^Tho  time  of  my  working  this  miracle,  or  of  my  going 
away. 

May  wo  not  learn  hence,  if  his  mother  was  rebuked  for  attempting  to  direct 
fann  in  the  days  of  his  flesh,  how  absurd  it  is  to  address  her  as  UT  she  had 
a  right  to  command  him,  on  the  throne  of  his  glory  7  Likewise  how  indecent  it 
isibr  us  to  direct  his  supreme  wisdom,  as  to  the  time  or  manner  in  which  he 
•hall  appear  for  us  in  any  of  the  exigencies  of  lifo  ! 

5.  His  mother  saith  to  the  s^rvanf^— Gathering  from  his  answer  he  was  about 
to  do  something  extraordinary. 

6.  The  marifying  of  the  Jews— Who  purified  themselves  by  frequent  washings 
particular^  before  eatiiig. 


CHAPTER  II.  «17 

of  the  purifying  of  the  Jei/vs,  containing  two  or  three  measures 

7  apiece.    Jesus  saith  to  them,  Fill  the  water  pots  with  water.    And 

8  they  filled  them  up  to  the  brim.  And  he  saith  to  them,  Draw  out 
now,  and  cany  to  the  governor  of  the  feast.    And  they  carried  it. 

9  When  the  governor  of  the  feast  had  tasted  the  water  that  was 
made  wine,  (he  knew  not  whence  it  was,  but  the  servants  who  had 
drawn  the  water  knew,)  the  governor  of  the  feast  called  the  bride- 

10  groom.  And  saith  to  him.  Every  man  doth  set  out  good  wine  first, 
and  when  men  have  well  drunk,  then  that  which  is  worse :  bui 

1 1  thou  hast  kept  the  good  wine  till  now.  Jesus  wrought  this  begin- 
ning of  miracles  in  Cana  of  Gralilee,  and  manifested  his  glory,  and 
his  disciples  believed  on  him. 

12  Aflcr  this  he  went  down  to  Capernaum,  he  and  his  mother,  and  his 
brethren,  and  his  disciples :  and  they  tarried  there  not  many  days. 

13  For  the  passover  of  the  Jews  was  nigh.     And  Jesus  went  up 

14  to  Jerusalem,  And  found  in  the  temple  them  that  sold  oxen, 

15  and  sheep,  and  doves,  and  the  changers  of  money  sitting.  And 
having  made  a  scourge  of  rushes,  he  drove  all  out  of  the  temple, 
both  die  sheep,  and  the  oxen,  and  poured  out  the  changers'  money, 

16  and  overthrew  the  tables.  And  said  to  them  that  sold  doves.  Take 
these  things  hence :  make  not  my  Father's  house  a  house  of  traffic. 

17  And  his  disciples  remembered  that  it  is  written,  *  The  zeal  of 

18  thine  house  eateth  me  up.  Then  answered  the  Jews,  and  said  to 
him,  What  sign  showest  thou  us,  seeing  thou  dost  these  things  ? 

19  Jesus  answered  and  said  to  them.  Destroy  this  temple,  and  I  will 

20  raise  it  up  in  three  days.  Then  said  the  Jews,  Forty  and  six  veais 
was  this  temple  in  building,  and  wilt  thou  raise  it  up  in  three  days  ? 

21  But  he  spake  of  the  temple  of  his  body.     When  therefore  he  was 

22  risen  from  the  dead,  his  disciples  remembered  that  he  had  said  this ; 
and  they  believed  the  scripture,  and  the  word  which  Jesus  had 

9.  The  governor  of  the  feaai — ^The  bridegroom  generally  proenred  some  ftieiid 
to  order  aU  things  at  the  entertainment. 

10.  And  eaitS—Si,  John  barely  relates  the  words  he  spoke,  which  does  not 
imply  his  approving  them.  When  they  have  well  drunk^-doet  not  mean  any 
more  than  toward  the  close  of  the  entertainment. 

11.  And  his  diseiplee  believed — More  steadfastly. 

14.  Oxen,  and  eneep,  and  dovee — ^Used  for  sacrifice :  And  the  changen  of  SM- 
ney — ^Those  who  changed  foreign  money  for  that  which  was  current  at  Jenua. 
lem,  for  the  convenience  of  them  that  came  from  distant  countries. 

15.  Having  made  a  scourge  of  rueheo — (Which  were  strewed  on  the  ground,) 
he  drove  all  out  of  the  temple,  (that  is,  the  court  of  it,)  boih  the*sheep  and  the 
oxen — ^Though  it  does  not  appear  that  he  struck  even  them ;  and  much  less,  any 
of  the  men.     But  a  terror  firom  God,  it  is  evident,  fell  upon  them. 

18.  Then  answered  the  Jews — Either  some  of  those  whom  he  had  just  driven 
out,  or  their  friends :  What  sign  showest  thou  ? — So  they  require  a  miracle,  to 
confirm  a  miracle ! 

19.  This  temple — ^Doubtless  pointing,  while  he  spoke,  to  his  body,  the  temple 
and  habitation  of  the  Godhead. 

20.  Forty  and  six  years — Just  so  many  years  before  the  time  of  this  convena- 
tion,  Herod  the  Great  had  begun  his  most  magnificent  reparation  of  the  temple, 
(one  part  after  another,)  which  he  continued  all  his  life,  and  which  was  now 
going  on,  and  was  continued  thirty-six  vears  longer,  tUl  within  six  or  sefon  yem 
tf  the  destmotion  of  the  state,  city,  and  temple  uj  the  Romans. 

*Psa.xUx,gL 


218  ST.  JOHN. 

23  said.  Now  when  he  was  in  Jerusalem  at  the  passover,  on  the  feast 
day,  many  believed  in  his  name,  beholding  the  miracles  which  ho 

24  did.    But  Jesus  did  not  trust  himself  to  them,  because  he  knew  all 

25  men.  And  needed  not  that  any  should  testify  of  man ;  for  he  knew 
what  was  in  man. 

III.     Now  there  was  a  man  of  the  Pharisees,  named  Nicodemus,  a 

2  ruler  of  the  Jews.  The  same  came  to  him  by  night,  and  said  to 
him,  Rabbi,  we  know  that  thou  art  a  teacher  come  from  God :  for 
no  man  tan  do  these  miracles  which  thou  dost,  except  God  be  with 

3  him.  Jesus  answered  and  said  to  him.  Verily,  verily  I  say  imto 
thee.  Except  a  man  be  bom  again,  he  cannot  see  the  kingdom  of 

4  God.  Nicodemus  saith  to  him,  How  can  a  man  be  bom  when  he 
is  old  ?     Can  he  enter  a  second  time  into  his  mother's  womb,  and 

5  be  bora  ?  Jesus  answered,  Verily,  verily  I  say  unto  thee,  Except 
a  man  be  bom  of  water  and  the  Spirit,  he  cannot  enter  into  the 

6  kingdom  of  God.     That  which  is  bom  of  the  flesh  is  flesh ;  and 

7  that  which  is  bom  of  the  Spirit  is  spirit.     Marvel  not  that  I  said 

8  unto  thee,  Ye  must  be  bom  again.     The  wind  bloweth  where  it 

S3.  They  believed  the  $criptwe,  and  the  word  which  Je»UB  had  taid — Concern. 
inff  his  resurrection. 

53.  Many  believed — ^That  he  was  a  teacher  sent  from  God. 

54.  He  aid  not  truet  himself  to  them — Let  us  learn  hence  not  rashlj  to  put  onr. 
■elvet  into  the  power  of  others.  Let  us  studv  a  wise  and  happy  medium  between 
universal  suspiciousness  and  that  easiness  which  would  make  us  the  property  of 
everv  pretender  to  kindness  and  respect. 

55.  He — To  whom  all  things  are  naked,  knew  what  was  in  man — Namely,  a 
desperately  deceitful  heart. 

III.  1.  A  ruler — One  of  the  flrreat  council. 

S.  The  same  came — ^Through  desire;  but  by  night — ^Through  shame:  We 
know — Even  we  rulers  and  Plurisees. 

3.  Jesus  answered — That  knowledge  will  not  avail  thee  unless  thou  be  bom 
again — Otherwise  thou  const  not  see,  that  is,  experience  and  enjoy,  either  the 
inward  or  the  glorious  kingdom  of  God. 

In  this  solemn  discourse  our  Lord  shows,  that  no  external  profession,  no  cere, 
menial  ordinances  or  privileges  of  birth,  could  entitle  any  to  the  blessings  of 
the  Messiah's  kingdom :  that  an  entire  change  of  heart  as  well  as  of  life  was 
necessary  for  that  purpose :  that  this  could  only  be  wrought  in  man  by  the 
almighty  power  of  God :  that  every  man  born  into  the  world  was  by  nature  in  a 
state  of  sin,  condemnation,  and  misery :  that  the  free  merty  of  God  had  given 
his  Son  to  deliver  them  from  it,  and  to  raise  them  to  a  blessed  immortality : 
that  all  mankind,  Gentiles  as  well  as  Jews,  might  share  in  these  benefits,  pro. 
oared  by  his  being  lifted  up  on  the  cross,  and  to  be  received  by  faith  in  him : 
but  that  if  they  rejected  him,  their  eternal,  aggravated  condemnation,  would 
be  the  certaip  consequence.  Except  a  man  be  bom  again — If  our  Lord  by 
being  bom  again  means  only  reformation  of  life,  instead  of  making  any  now 
discovery,  he  has  only  thrown  a  great  deal  of  obscurity  on  what  was  ^fore  plain 
and  obvious. 

4.  When  he  is  old — As  Nicodemus  himself  was. 

5.  Except  a  man  be  bom  of  water  and  of  the  Spirit — Except  he  experience 
that  great  inward  change  by  the  Spirit,  and  be  baptized  (wherever  baptism  can 
be  hod)  as  the  outward  sign  and  means  of  it. 

6.  That  which  is  bom  of  the  flesh  is  flesh — Mere  flesh,  void  of  the  Spirit,  yea, 
at  enmity  with  it ;  And  that  which  is  born  of  the  Spirit  is  spirit — Is  spiritual, 
heavenly,  divine,  like  its  Author. 

7.  Ye  must  be  bom  again — To  be  bom  again,  is  to  be  inwardly  changed  from 
■11  sinfulness  to  lUl  holiness.  It  is  fitly  so  called,  because  as  great  a  change  then 
-"isses  on  the  soul  as  passes  on  the  body  when  it  is  bom  into  the  world. 

$•  Ths  wmd  bhweth—According  to  its  own  nature,  not  thy  will,  and  thou 


CHAPTER  III.  319 

listeth,  and  thou  hearest  the  soiind  thereof,  but  canst  not  tell  whence 

it  cometh,  and  whither  it  goeth :  so  is  every  one  that  is  bom  of  the 

9  Spirit.     Nicodemus  answered  and  said  to  him,  How  can  these 

10  things  be  t   Jesus  answered  and  said  to  him,  Art  thou  a  teacher  of 

1 1  Israel,  and  knowest  not  these  things  ?   Verily,  verily  I  aay  to  thee, 
We  speak  what  we  know,  and  testify  what  we  have  seen ;  yet  ye 

12  receive  not  our  testimony.     If  I  have  told  you  earthly  things,  and 
ye  believe  not,  how  would  ye  believe  if  I  told  you  heavenly  Uiings  ? 

13  For  no  one  hath  gone  up  to  heaven,  but  he  that  came  down  from 

14  heaven,  the  Son  of  man,  who  is  in  heaven.    And  as  *  Moses  lifted 
up  the  serpent  in  the  wilderness,  so  must  the  Son  of  man  be  lifted 

15  up.  That  whosoever  believeth  on  him  may  not  perish,  but  have 

16  everlasting  life.     For  God  so  loved  the  world,  diat  he  gave  his 
only-begotten  Son,  that  whosoever  believeth  on  him  may  not  perish, 

17  but  have  everlasting  life.   For  God  sent  not  his  Son  into  the  world, 
to  condenm  the  world,  but  that  the  world  might  be  saved  through 

18  him.     He  that  believeth  on  him,  is  not  condemned;  but  he  tluu 
believeth  not  is  condemned  already,  because  he  hath  not  believed 

19  on  the  name  of  the  only-begotten  Son  of  God.     And  this  is  the 
condemnation,  that  light  is  come  into  the  world,  and  men  loved 


hearett  the  mmnd  thereof — Iboa  art  lure  it  doth  blow,  hut  eanet  not  ezplun  the 
particular  manner  of  its  acting.  So  is  every  one  that  ia  bom  of  the  Spirit — ^Tbe 
fact  is  plain,  the  manner  of  his  operations  inexplicable. 

11.  We  epeak  what  toe  know — I  and  all  that  beliove  in  me. 

12.  Earthly  thingo — ^Things  done  on  earth;  such  as  the  new  birth,  and  tho 
present  privileges  of  tho  children  of  God.  Heavenly  thinge — Sach  as  the  eternity 
of  the  Son,  and  the  unity  of  the  Father,  Son,  and  Spirit. 

13.  For  no  one — For  here  you  must  rely  on  my  single  testimony,  whereas 
there  jou  have  a  cloud  of  witnesses :  Hath  gone  up  to  heaven^  hut  he  that  atrne 
down  from  heaven.  Who  is  in  heaven — ^Therefore  he  is  omnipresent;  else  be 
could  not  bo  in  heaven  and  on  earth  at  once.  This  is  a  plain  instance  of  whit 
is  usually  termed  the  communication  of  properties  between  the  Divine  and  homia 
nature ;  whereby  what  is  proper  to  the  Divine  nature  is  spoken  eonoeming  the 
human,  and  what  is  proper  to  the  human  is,  bb  here,  spoken  of  the  Divine. 

14.  And  as  Moeee — And  even  this  single  witness  will  soon  be  taken  from  yoo; 
yea,  and  in  a  most  ignominious  manner. 

15.  That  whoeoever — He  must  be  lifted  up^  that  hereby  he  may  purchase  salva. 
lion  for  all  believers :  all  those  who  look  to  him  by  faith  recover  spiritual  heslth, 
oven  as  all  that  looked  at  that  eerpent  recovered  bodily  health. 

16.  Yea,  and  this  was  tho  very  design  of  God's  love  in  sending  him  into  the 
world.  Whoeoever  believeth  on  him — ^With  that  faith  which  worketh  by  love, 
and  hold  fast  the  beginning  of  his  confidence  steadfast  to  the  end.  Chd  m 
loved  the  world — ^That  is,  ul  men  under  heaven;  even  those  that  despise  his 
love,  and  will  for  that  cauee  finally  perish.  Otherwise  not  to  believe  would  be 
no  sin  to  them.  For  what  should  they  believe  T  Ought  they  to  believe  that 
Christ  was  given  for  them  7  Then  he  was  given  fbr  them.  He  gave  hie  only 
Son — ^Truly  and  seriously.  And  the  Son  of  Ood  gape  himeelf  Gal.  iv,  4,  truly 
and  seriously. 

17.  Ood  eent  not  hie  Son  into  the  world  to  condemn  the  world — Although  many 
accuse  him  of  it. 

18.  He  that  believetA  on  him  ie  not  condemned — Is  acquitted,  is  justified  befbfs 
God.  The  name  of  the  only-begotteri  Son  of  Ood — ^The  name  of  a  person  is  often 
put  for  the  person  himself.  But  perhaps  it  is  fkrther  intimated  in  that  ezpCM- 
siom,  that  the  person  spoken  of  is  great  and  magnificent.  And  therefore  it  is 
<^nerally  used  to  express  either  God  the  Father  or  the  Son. 

19.  This  i$  the  condemnation— Thai  is,  the  cause  of  it.    So  God  is  qlew, 

*  Num.  xzi,  8, 9. 


220  ST.  JOHN. 

20  darkness  rather  than  light,  because  their  deeds  were  eyil.  For 
every  one  that  doth  evil,  hateth  the  light,  neither  cometh  to  the 

21  light,  lest  his  deeds  should  be  reproved.  But  he  that  practiscUi 
the  truth,  cometh  to  the  light,  that  his  deeds  may  be  made  mani- 
fest, that  they  are  wrought  in  God. 

22  Afler  these  things  Jesus  and  his  disciples  went  into  the  land  of 
23 '  Judea,  and  there  he  tarried  with  them  and  baptized.   And  John  also 

was  baptizing  in  Enon,  near  Salim,  because  there  was  much  water 

24  there  ;  and  they  came  and  were  baptized.  For  John  was  not  yet 
cast  into  prison. 

25  Then  there  arose  a  dispute  between  some  of  John's  disciples 

26  smd  the  Jews  about  purifying.  And  they  came  to  John,  and  said 
to  him.  Rabbi,  he  that  was  with  thee  beyond  Jordan,  to  whom 
thou  gavest  testimony,  behold  he  baptizeth,  and  all  men  come  to 

27  him.     John  answered  and  said,  A  man  can  receive  nothing,  unless 

28  it  be  given  him  from  heaven.    Ye  yourselves  bear  me  witness  that 

29  I  said,  I  am  not  the  Christ,  but  I  am  sent  before  him.  He  that 
hath  the  bride  is  the  bridegroom ;  but  the  friend  of  the  bridegroom 
who  standeth  and  heareth  him,  rejoiceth  greatly  because  of  the 

30  bridegroom's  voice :  this  my  joy  therefore  is  fulfilled.     He  must 

31  increase,  but  I  must  decrease.  He  that  cometh  from  above  is 
above  all :  he  that  is  of  the  earth  is  earthly,  and  speaketh  of  the 

32  earth :  he  that  cometh  from  heaven  is  above  all.  And  what  he 
hath  seen  and  heard,  that  he  testifieth :  yet  no  man  receiveth  his 

33  testimony.     He  that  hath  received  his  testimony,  hath  set  to  his 

91.  He  that  fracti9eth  the  truth  (tliat  is,  true  religion)  cometh  to  the  light — So 
even  Nicodemus  afterward  did.  Are  wrought  in  (7<m2-— That  is,  in  the  light, 
power,  and  love  of  God. 

S3.  Jegui  went — From  the  capital  city,  JerusaUtr^  into  the  land  ofJudea — ^That 
is,  into  the  country.  There  he  baptized — Not  himaelf ;  but  his  disciplei  by  his 
Older,  chap,  iv,  2. 

93.  John  alio  woe  baptizing — ^He  did  not  repel  them  that  offered,  but  he  morr 
willingly  referred  them  to  Jesus. 

SU^.  The  Jew — ^Those  men  of  Judea,  who  now  went  to  be  baptized  by  Jesus ; 
and  John's  disciples,  who  were  mostly  of  Galilee :  about  purifying — That  is,  bap. 
tifm.    They  disputed,  which  they  should  be  baptized  by. 

27.  A  man  can  receive  nothing — Neither  he  nor  I.  Neither  could  he  do  this, 
imlest  God  had  sent  him :  nor  can  I  receive  the  title  of  Christ,  or  any  ho- 
nottr  comparable  to  that  which  he  hath  received  from  heaven.  They  seem  to 
have  spoken  with  jealousy  and  resentment ;  John  answers  with  sweet  composure 
of  spirit. 

SIO.  He  that  hath  the  bride  is  the  bridegroom — He  whom  the  bride  follows. 
Bat  all  men  now  come  to  Jesus.  Hence  it  is  plain  he  is  the  bridegroom.  The 
friend  who  heareth  him — Talk  with  the  bride;  rejoiceth  greatly—So  far  from 
envying^  or  resenting  it. 

30.  He  mutt  increase,  but  I  roust  decrease — So  they  who  are  now,  like  John, 
burning  and  shining  lights,  must  (if  not  suddenly  eclipsed)  like  him  gradually 
deerease,  while  others  are  increasing  about  them ;  as  they  in  their  turns  grcw 
up,  amidst  the  decays  of  the  former  generation.  Let  us  know  how  to  set,  as 
well  as  how  to  rise  ;  and  let  it  comfort  our  declining  days  to  trace,  in  those  who 
are  likely  to  succeed  us  in  our  work,  the  openings  of  yet  greater  usefulness. 

31.  It  is  not  improbable,  that  what  is  added,  to  the  end  of  the  chapter,  are  the 
words  of  the  evangelist,  not  the  Baptist.  He  that  is  of  the  earthr—A  mere  man ; 
of  earthly  original,  has  a  spirit  and  speech  answerable  to  it.^ 

32.  No  man — ^None  comparatively,  exceeding  (ew ;  receiveth  his  testimony — 
With  tmo  faith. 


CHAPTER  IV.  331 

'SA  seal,  that  God  is  tnie.  For  he  whom  Grod  hath  sent,  speaketh  die 
words  of  God ;  for  God  giveth  not  him  the  Spirit  by  measure 

35  The  Father  loveth  the  Son,  and  hath  given  all  things  into  his  hand. 

36  He  that  believeth  on  the  Son,  hath  everlasting  life :  but  he  that 
obeyeth  not  the  Son,  shall  not  see  life ;  but  the  wrath  of  God 
abideth  on  him. 

IV.      When  therefore  the  Lord  knew  that  the  Pharisees  had  heard, 

2  Jesus  maketh  and  baptizeth  more  disciples  than  John,  (Though 

3  Jesus  liimself  baptized  not ;  but  his  disciples,)  He  left  Judea,  and 

4  departed  again  into  Galilee.  And  he  must  needs  go  through  Samaria. 

5  Then  comcth  he  to  a  city  of  Samaria,  called  Sychar,  near  the  field 

6  that  Jacob  gave  to  his  son  Joseph.     Now  Jacob's  well  was  there. 
Jesus  therefore  being  wearied  with  the  journey,  sat  thus  by  the 

7  well.     It  was  about  the  sixth  hour.    There  cometh  a  woman  of 
Samaria  to  draw  water.     Jesus  saith  to  her.  Give  roe  to  drink. 

8  (For  his  disciples  were  gone  to  the  city  to  buy  meat.)    Then  saith 

9  the  Samaritan  woman  to  him,  How  dost  thou,  being  a  Jew,  ask  drink 
of  me,  who  am  a  Samaritan  woman  ?    For  the  Jews  have  no  deal- 

10  ings  with  the  Samaritans.  Jesus  answered  and  said  unto  her,  If 
thou  hadst  known  the  gift  of  God,  and  who  it  is  that  saith  to  thee, 
Give  me  to  drink,  thou  wouldst  have  asked  of  him,  and  he  would 

1 1  have  given  thee  living  water.  The  woman  saith  to  him.  Sir,  thou 
hast  nothing  to  draw  with,  and  the  well  is  deep ;  whence  then  hast 

12  thou  that  living  water  ?  Art  thou  greater  than  our  father  Jacob, 
who  gave  us  the  well,  and  himself  drank  thereof,  and  his  childreiit 

13  and  his  cattle  ?    Jesus  answered  and  said  to  her,  Whosoever  drink- 


33.  Hath  8€t  to  hi8  seal — ^It  was  customary  among  the  Jewi  for  the  wttnaM  to 
net  his  seal  to  the  testimony  he  had  given.  That  Ood  u  trtie — Whose  words  the 
Messiah  speaks. 

34.  Ood  giveth  not  him  the  Spirit  5y  measure — As  he  did  to  the  prophetc»  hot 
immeasurably.    Hence  he  speaketh  the  words  of  God  in  the  most  perfect  maimer. 

36.  He  that  helieveth  on  the  San  hath  everlaeting  life^^He  hath  it  already.  For 
he  loves  God.  And  love  is  the  essence  of  heaven.  He  that  oheyeth  not — ^A  eon- 
sequence  of  not  believing. 

IV.  1.  The  Lord  knew — ^Though  none  informed  him  of  it. 

3.  He  left  Judea — ^To  shun  the  effects  of  their  resentment. 

4.  And  he  must  needs  go  through  Samaria — ^The  road  lying  directly  throo^  it. 

5.  Sychar — Formerly  called  Siohem  or  Shechem.  Jacob  gave — On  his  dtstk 
bed,  Gen.  xlviii,  22. 

6.  Jesus  sat  down — ^Weary  as  he  was.  It  was  the  sixth  hour — ^Noon ;  the  hibat 
of  the  day. 

7.  Give  me  to  drink — In  this  one  conversation  he  brought  her  to  that  knowledge 
which  the  apostles  were  so  long  in  attaining. 

8.  For  his  disciples  were  gone — Else  he  needed  not  have  asked  her. 

9.  How  dost  thou — Her  open  simplicity  appears  from  her  very  first  words.  Tks 
Jews  have  no  dealings-^nono  by  way  of  mendship.  They  would  receive  no 
kind  of  favour  from  them. 

10.  If  thou  hadst  known  the  gift — ^The  living  water ;  and  who  it  is — He  who 
alone  is  able  to  give  it :  thou  woiddst  have  asked  of  him — On  those  words  ths 
stress  lies.  Watsr-^ln  like  manner  he  draws  the  allegory  from  bread,  cha|».  vi, 
27,  and  from  light,  chap,  viii,  12 ;  the  first,  the  most  simple,  necessary,  conaaoBt 
and  salutary  things  in  nature.  Living  water — ^The  Spirit  and  its  fruits.  Bui  Am 
might  the  more  easily  mistake  his  meaning,  beeauae  living  water  was  a  oomBes 
phrase  among  the  Jews  for  spring  water. 

12.  Our  fatksr  Jaeob^^So  they  fiuiciod  he  was;  whereas  they  were,  in  tnth, 
a  miztare  of  many  nitionf,  placed  there  by  the  king  of  Asfjiii^ia  the  mmm  ef 


333  ST.  JOHN. 

14  eth  of  this  water,  wHl  thirst  again.  But  whososTer  drinketh  of  the 
water  that  I  shall  give  him,  will  never  thirst,  but  the  water  that  I 
shall  give  him,  wiU  become  in  him  a  fountain  of  water  springing 

15  up  into  everlasting  life.     The  woman  saith  to  him,  Sir,  give  me 

16  ^8  water,  that  I  thirst  not,  neither  come  hither  to  draw.     Jesus 

17  saith  to  her.  Go,  call  thy  husband,  and  come  hither.  The  woman 
answered  and  said,  J  have  no  husband.    Jesus  said  to  her.  Thou 

18  hast  well  said,  I  have  no  husband :  For  thou  hast  had  five  hus- 
bands, and  he  whom  thou  now  hast,  is  not  thy  husband  :  this  thou 

19  saidst  truly.  The  woman  saith  to  him.  Sir,  I  perceive  that  thou 
SO  art  a  prophet.    Our  fathers  worshipped  in  this  mountain :  but  ye 

say,  that  at  Jerusalem  is  the  place  where  men  ought  to  worship. 
21  Jesus  saith  to  her.  Woman,  believe  me,  the  hour  cometh,  when  ye 

shall  neither  in  this  mountain,  nor  at  Jerusalem,  worship  the  Fa- 
33  ther.  Ye  worship  ye  know  not  what ;  we  know  what  we  worship ; 
23  for  salvation  is  from  the  Jews.     But  the  hour  cometh,  and  now  is, 

the  Ifraalitea  whom  he  had  carried  awav  captive,  9  Kinn  xvii,  24.  Who  gave 
w  tke  toeU — In  Joieph  their  rapposed  forefather :  tmd  drank  thereof— So  even 
he  had  no  better  water  than  thia. 

14.  WiU  aeeer  ihirtt — ^Will  never  (provided  he  continue  to  drink  thereof)  be 
iniserable,  diiaatiafied,  without  refreshment.  If  ever  that  thirst  returns,  it  will 
bo  the  fault  of  the  man,  not  the  watei  But  the  water  that  I  ehall  give  him — ^The 
spirit  of  faith  working  by  love,  ohaU  become  in  him — An  Inward  living  principle, 
mjmmtain — Not  barely  a  well,  which  is  soon  exhausted,  evringing  up  into  ever- 
ituHMg  Zi/e-»Which  is  a  confluence,  or  rather  an  ocean  or  stxeams  arising  from 
thk  fountain. 

15.  That  I  thirtt  fwt — She  takes  him  still  in  a  gross  sense. 

16.  Jeeua  eaith  to  her — He  now  clears  the  way  Siat  he  might  give  her  a  better 
kind  of  water  than  she  asked  for.  Oo,  call  thy  husband — He  strikes  directly  at 
her  bosom  sin. 

17.  Thou  haet  well  oaid — ^We  may  observe  in  all  our  Lord's  discourses  the  ut. 
most  weightiness,  and  yet  the  utmost  courtesy. 

18.  Tkau  hoot  had  jive  huebando — ^Whether  they  were  all  dead  or  not,  her  own 
ooBseience  now  awakened  would  tell  her. 

■  19.  i9tr,  Jpereetee<— So  soon  was  her  heart  touched. 

90.  The  instant  she  perceived  this,  she  proposes  what  she  thought  the  most 
impoitant  of  all  questions.  This  mountain — Pointing  to  Mount  Gerizim.  San- 
bauat,  by  the  permission  of  Alexander  the  Great,  had  built  a  temple  upon  Mount 
Geriaim,  for  Manasseh,  who  for  marrving  Sanballat's  daughter  had  been  ex. 
psUed  from  the  priesthood  and  from  Jerusalem,  Neh.  ziii,  98.  This  was  the 
plaee  where  the  Samaritans  used  to  worship  ui  opposition  to  Jerusalem.  And  it 
was  so  near  Sychar,  that  a  man's  voice  might  be  heard  from  the  one  to  the 
other.  Our  fathers  worshipped — ^This  plainly  refers  to  Abraham  and  Jacob  (from 
whom  the  Samaritans  pretended  to  deduce  their  genealogy)  who  erected  altars  in 
this  place :  Gen.  xii,  6,  7,  and  xxxiii,  18,  90.  And  posnUy  to  the  whole  con. 
mgation,  who  were  directed  when  they  came  into  the  land  of  Canaan  to  put 
Um  blessing  upon  Mount  Gerisim,  DeaC  xi,  99.  Ye  Jews  say^  In  Jerusalem  is 
tfts  oloes— Namely,  the  temple. 

91.  Believe  me-— Our  Lord  uses  this  expression  in  this  manner  but  once ;  and 
that  to  a  Samaritan.  To  his  own  people,  the  Jews,  his  usual  language  is,  I  say 
WHts  you.  The  hour  cometh  when  ye^Both  Samaritans  and  Jews,  shall  worship 
nsUher  in  this  meunffftn,  nor  at  Jerusalem — ^As  prefbraUe  to  any  other  place. 
Tvaib  worship  shall  be  no  longer  confined  to  any  one  place  or  nation. 

99.  Ye  worship  ye  know  not  what — Te  Samaritans  are  ignorant,  not  only  of  the 
^aoo,  but  of  the  very  olject  of  worship.  Indeed,  they  feared  the  Lord  afler  a 
nshion ;  but  at  the  same  time  served  their  own  sods,  9  Kinjpi  xvii,  33.  Salva- 
Hon  is  from  the  Jews — So  spake  all  the  prophets,  tnat  the  Saviour  should  arise  out 
of  the  Jewish  nation :  and  that  from  tbMioo  the  knowledge  of  him  should  spread 
to  sUaatloiis  imdor  boavon. 


CHAPTER  IV.  333 

when  me  true  worshippers  shall  worship  the  Father  in  spirit  and 

24  in  truth :  for  the  Father  seeketh  such  to  worship  him.  God  is  a 
Spirit,  and  they  that  worship  him  must  worship  in  spirit  and  in 

25  truth.  The  woman  saith  to  him,  I  know  that  the  Messiah  is  com^ 
ing  who  is  called  Christ :  when  he  is  come,  he  will  tell  us  all 

26  things.    Jesus  saith  to  her,  I  that  speak  to  thee  am  He.    And  upon 

27  this  came  his  disciples,  and  marvelled  that  he  talked  with  a  wo- 
man. Yet  none  said.  What  seekest  thou  ?  Or,  Why  talkest  thoa 
with  her  ? 

28  The  woman  then  left  her  water  pot,  and  went  to  the  city,  and 

29  saith  to  the  men,  Come,  see  a  man  who  told  me  all  things  that  ever 

30  I  did :  Is  not  this  the  Christ  ?  Then  they  went  out  of  the  city, 
and  came  to  him. 

31  In  the  meantime  his  disciples  prayed  him,  saying.  Master,  eat 

32  But  he  said  to  them,  I  have  meat  to  eat  that  ye  know  not  of.   The 

33  disciples  said  one  to  another,  Hath  any  man  brought  him  to  eat  ? 

34  Jesus  saith  to  them.  My  meat  is,  to  do  the  will  of  him  that  sent 

35  me,  and  to  finish  his  work.  Say  ye  not.  There  are  yet  four 
months,  and  the  harvest  cometh  ?  Lo,  I  say  to  you,  lift  up  your 
eyes  and  survey  the  fields,  for  they  are  white  already  to  the  har- 

36  vest.  And  he  that  reapeth  receiveth  wages,  and  gathereth  fruit 
to  life  eternal,  that  both  he  that  soweth  and  he  that  reapeth  may 

23.  The  true  worehippere  shall  worehip  the  Father-^Jfoi  here  or  there  only,  but 
at  all  times  and  in  all  places. 

24.  God  ie  a  Spirit — Not  only  remote  from  the  body,  and  all  the  propertiee  of 
it,  bat  likewise  mil  of  all  spiritual  perfections,  power,  wisdom,  love,  holineM. 
And  our  worship  should  be  suitable  to  his  nature.  We  should  worship  him  With 
the  truly  spiritual  worship  of  faith,  love,  and  holiness,  animating  all  our  tempan, 
thoughts,  words,  and  actions. 

35.  The  tDoman  sMth — ^With  joy  for  what  she  had  already  learned,  and  desira 
of  fuller  instruction. 

26.  Jeeue  eaith — Hasting  to  satisfy  her  desire  before  his  disciples  came.  lam 
He— Our  Lord  did  not  speak  this  so  plainly  to  the  Jews  who  were  so  full  of  tha 
Mes8iah*8  temporal  kingdom.  If  ho  had,  many  would  doubtless  have  taken  np 
arms  in  his  favour,  and  others  have  accused  him  to  the  JRoman  governor.  Yet  he 
did  in  effect  declare  the  thing,  though  he  denied  the  particuUr  title.  For  in  a 
multitude  of  places  he  represented  himself,  both  as  the  Son  of  man,  and  as  the 
Son  of  God :  both  which  expressions  were  generally  understood  by  the  Jews  as 
peculiarly  applicable  to  the  Messiah. 

27.  Hie  dieciplee  marvelled  that  he  talked  with  a  woman — ^Whioh  the  Jewish 
rabbis  reckoned  scandalous  for  a  man  of  distinction  to  do.  They  marvelled  like- 
wise at  his  talking  with  a  woman  of  that  nation,  which  was  so  peculiarly  hatefhl 
to  the  Jews.  Yet  none  eaid — ^To  the  woman,  "What  eeekeet  thou  7— Or  to  Christ, 
Whv  talkeet  thou  with  her  ? 

2o.  The  woman  left  her  water  pot — Forgetting  smaller  things. 

39.  A  man  who  told  me  all  thinge  that  ever  laid — Our  Lord  had  told  her  but  a 
few  things.  But  his  words  awakened  her  conscience,  which  soon  told  her  all  the 
rest.  Ie  not  thie  the  Christ  ? — She  does  not  doubt  of  it  herself,  bat  Incites  them 
to  make  the  inquiry. 

31.  In  the  meantime — ^Before  the  people  came. 

34.  My  meat — ^That  which  satisfies  the  strongest  appetite  of  mv  soul. 

35.  The  fields  are  white  already — Am  if  he  had  said.  The  spiritual  harvest  is 
ripe  already.  The  Samaritans,  ripe  for  the  Groepel,  covered  the  ground  roand 
about  them. 

36.  He  that  rtape<A— Whoever  saves  souls,  reeeiveth  wageo~~A  pecoliar  blsas- 
ing  to  himself,  and  gathereth  fruit — ^Many  souls :  that  he  that  fowelA— Christ  lbs 

reat  sower  of  the  seed,  and  he  that  rs&pmmmtf  rejoice  togstker^hk  heavsa. 


224  ST.  JOHN. 

37  rejoice  together.     And  herein  is  the  8a3ring  true,  One  soweth,  and 

38  another  reapeth«  I  have  sent  }roQ  to  reap  that  whereon  you  have 
bestowed  no  labour :  others  have  laboured,  and  ye  are  entered  into 
their  labour. 

39  And  many  of  the  Samaritans  out  of  the  city  believed  on  him, 
for  the  saying  of  the  woman  testifying,  He  told  me  all  that  ever  I 

40  did.     So  when  the  Samaritans  were  come  to  him,  they  besought 

41  him  to  tarry  with  them.     And  he   abode  there  two  days.     And 

42  many  more  believed,  because  of  his  word.  And  said  to  the  woman, 
We  no  longer  believe,  because  of  thy  saying ;  for  we  have  heard 
him  ourselves,  and  know  that  this  is  indeed  the  Christ,  the  Savionr 
of  the  world. 

43  After  the  two  days,  he  departed  thence,  and  went  into  Galilee. 

44  (Now  Jesus  himself  had  testified,  *  That  a  prophet  hath  not  honour 

45  in  his  own  country.)  And  when  he  was  come  into  Galilee,  the 
Galileans  received  him,  having  seen  all  the  things  that  he  did  in 
Jerusalem  at  the  feast.     For  they  also  had  come  to  the  feast. 

46  So  he  came  again  to  Cana  of  Galilee,  where  he  had  made  the 
water  wine.     And  there  was  a  certain  nobleman,  whose  son  was 

47  sick  at  Capernaum.  When  he  heard  that  Jesus  was  come  out  of 
Jndea  into  Galilee,  he  went  to  him,  and  besought  him  to  come  down 

48  and  heal  his  son,  for  he  was  at  the  point  of  death.  Jesus  said  to 
him.  Unless  ye  see  signs  and  wonders,  ye  will  in  nowise  believe. 

49  The  nobleman  said  to  him.  Sir,  come  down,  ere  my  child  die.     Je- 

50  sus  said  to  him.  Go :  thy  son  liveth.     And  the  man  believed  the 

51  word  that  Jesus  spake  to  him,  and  he  went.  And  as  he  was  now 
going  down  his  servants  met  him,  and  told  Aim,  saying,  Thy  son 

52  UveUi.  Then  he  asked  of  them  the  hour  when  he  amended.  And 
they  said  to  him.  Yesterday  at  the  seventh  hour  the  fever  left  him. 

53  So  the  father  knew  it  u>as  at  the  same  hour,  in  which  Jesus  had 
said  to  him,  Thy  son  liveth.     And  himself  believed,  and  his  whole 

64  house.     This  second  miracle  agrain  Jesus  wrought,  being  come  out 

of  Judea  into  Galilee, 
y.      After  this  there  was  a  feast  of  the  Jews,  and  Jesus  went  up  to 
2  Jerusalem.     Now  there  is  in  Jerusalem  by  the  sheep  gate,  a  bath 

which  is  called  in  the  Hebrew  tongue,  Bethesda,  having  five  por- 

37.  That  9aying — A  common  proverb ;  One  soweth — ^The  prophets  and  Christ ; 
mtotker  reapetk — ^The  apostles  and  succeeding  ministers. 

38.  / — ^The  Lord  of  the  whole  harvest,  have  sent  yoti — ^He  had  employed  them 
already  in  baptizing^,  yer.  2. 

43.  We  know  that  thie  ie  the  Saviour  of  the  world — ^And  not  of  the  Jews  only. 

43.  He  went  into  OalUee — ^That  is,  into  the  country  of  Galilee :  but  not  to 
Ntsareth.  It  was  at  that  town  only  that  he  had  no  honour.  Therefore  he  went 
to  other  towns. 

47.  TVi  come  down^-For  Cana  stood  much  higher  than  Capemanm. 

48.  Unleee  ye  see  eigne  and  wondere — Although  the  Samaritans  believed  with- 
oat  them. 

52.  He  aeked  the  hour  when  he  amended — ^The  more  exactly  the  works  of  God 
are  considered,  the  more  faith  is  increased. 

V.  1.  A  fea»t — ^Pentecost. 

2.  There  ie  in  Jeruedlem — Hence  it  appears,  that  St.  John  wrote  his  Gospel 
ktfero  Jerusalem  was  destroyed:  it  is  sappooed  tboot  thirty  yean  after  the 

•]Utt.Bu,a7. 


CHAPTER  V.  325 

3  ticos.    In  these  lay  a  great  multitude  of  diseased,  of  blind,  halt, 
i  withered,  waiting  for  the  moving  of  the  water.     For  an  angel  went 
down  at  certain  times  into  the  bath,  and  the  water  was  troubled : 
ai:d  whosoever  went  in  first,  after  the  troubling  of  the  water,  was 
5  made  whole,  whatsoever  disease  he  had.     And  a  certain  man  was 
G  there,  who  had  been  diseased  eight  and  thirty  years.     Jesus  see- 
ing him  lie,  and  knowing  that  he  had  now  been  diseased  a  long 

7  time,  saith  to  him,  Desirest  thou  to  be  made  whole  ?  The  infirm 
man  answered  him.  Sir,  I  have  no  man  to  put  me  into  the  bath, 
when  the  water  is  troubled ;  and  the  while  I  am  coming,  another 

8  steppeth  down  before  me.     Jesus  saith  to  him.  Rise,  take  up  thy 

9  bed  and  walk.  And  immediately  the  man  was  made  whole,  and 
took  up  his  bed  and  walked :  and  the  same  day  was  the  Sabbath. 

10  Then  said  the  Jews  to  him  that  was  healed,  It  is  the  Sabbath ;  it 

11  is  not  lawful  for  thee  to  take  up  thy  bed.     He  answered.  He  that 

12  made  me  whole,  said  to  me.  Take  up  thy  bed  and  walk.  Then 
asked  they  him,  Who  is  the  roan  that  said  to  thee.  Take  up  thy 

13  bed  and  walk?    And  he  that  was  healed  knew  not  who  he  was; 

14  for  Jesus  had  retired,  a  multitude  being  in  the  place.  Afterward 
Jesus  findeth  him  in  the  temple, 'and  said  to  him,  Lo,  thou  art  made 

15  whole :  sin  no  more,  lest  a  worse  thing  come  to  thee.  Tlie  man 
departed  and  told  the  Jews,  that  it  was  Jesus  who  had  made  him 
whole. 

16  And  therefore  the  Jews  persecuted  Jesus,  because  he  had  done 

17  these  things  on  the  Sabbath.     But  Jesus  answered  them,  My  Father 

18  worketh  until  now,  and  I  work.     Therefore  the  Jews  sought  the 

ucension.  Having  Jive  portico* — Built  for  the  ate  of  the  lick.  IVobablj  the 
baiin  had  five  lides !     Beihe$da  signifies  the  house  of  mercy, 

4.  An  angel — Yet  many  uudoubtedlj  thought  the  wholo  thing  to  be  jiQnAy 
natural.  At  certain  times — Perhaps  at  a  certain  hour  of  the  day,  during  thie 
paschal  week,  toent  down — The  Greek  word  implies  that  he  had  ceased  going 
down,  before  the  time  of  St.  John*s  writing  this.  God  might  design  this  to  n,vm 
expectation  of  the  acceptable  time  approaching,  to  add  a  greater  lustre  to  his 
8on*s  miracles,  and  to  show  that  his  ancient  people  were  not  entirely  forgotten 
of  him.  The  first — ^Whereas  the  Son  of  God  healed  every  day  not  one  only,  but 
whole  multitudes  that  resorted  to  him. 

7.  The  sick  man  answered — Giving  the  reason  why  he  was  not  made  whole, 
notwithstanding  his  desire. 

14.  Sin  no  more — It  seems  his  former  illness  was  the  efilBct  or  punishment  of  tin. 

15.  The  man  went  and  told  the  Jews,  that  it  was  Jesus  who  had  made  Mm 
whole — One  might  have  expected,  that  when  he  had  published  the  name  of  his 
benefactor,  crowds  would  have  thronged  about  Jesus,  to  have  heard  the  words  of 
his  mouth,  and  to  have  received  the  olessings  of  the  Gospel.  Instead  of  this, 
they  surround  him  with  a  hostile  intent :  they  even  oonspire  against  his  life,  and 
for  an  imagined  transgression  in  point  of  ceremonv,  would  nave  put  out  this 
light  of  Israel.  Let  us  not  wonder  then,  if  our  good  be  evil  spoken  of:  if  even 
candour,  benevolence,  and  usofiilness,  do  not  disarm  the  enmity  of  those  who 
have  been  taught  to  prefer  sacrifice  to  mercy ;  and  who,  disrelishing  the  genuine 
Gospel,  naturidly  seek  to  slander  and  persecute  the  profisssors,  but  especially  tbs 
defenders  of  it. 

17.  My  Father  worketh  until  noto,  and  I  work — From  the  creation  till  now  ha 
hath  been  working  without  intermission.  I  do  likewise.  This  is  the  propositio» 
which  is  explained  from  ver.  19,  to  ver.  90,  confirmed  and  vindicated  in  the  Slsl 
and  following  verses. 

18.  His  own  Fathsr—Tha  Greek  word  means  his  oton  Father  In  lach  a  ssoiS 
as  BO  ereatare  can  speak.    MaHng  kimssif  efsol  with  Oad^ll  is  evident  all  the 

15 


336  ST.  JOHN. 

more  to  kill  him,  because  he  not  only  broke  the  Sabbath,  but  also 
said  that  God  was  his  own  Father,  making  himself  equal  with  God. 

19  Then  answered  Jesus  and  said  to  them.  Verily,  verily  I  say  unto 
yon,  the  Son  can  do  nothing  of  himself,  but  what  he  seeth  the  Fa- 
dier  do :   but  what  thinss  soever  he  doth,  these  also  doth  the  Son 

210  likewise.  For  the  Fauier  loreth  the  Son,  and  showeth  him  all 
things  that  himself  doth  :  and  he  will  show  him  greater  works  than 

91  diese,  so  that  ye  will  marrel.    For  as  the  Father  quickeneth  the 

32  dead,  so  the  Son  also  quickeneth  whom  he  will.  For  neither  doth 
the  Father  judge  any  one,  but  hath  given  all  judgment  to  the  Son ; 

33  That  all  men  may  honour  the  Son,  even  as  they  honour  the  Fa 

-    ther.    He  that  honoureth  not  the  Son,  honoureth  not  the  Father 

34  that  sent  him.  Verily,  verily  I  say  unto  you,  he  that  heareth  my 
word,  and  believeth  on  him  that  sent  me,  hath  everlasting  life,  and 

'    Cometh  not  into  condemnation,  but  is  passed  from  death  to  life. 

35  Verily,  verily  I  say  to  you,  The  hour  is  coming,  and  now  is,  when 
the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they  that  hear 

36  shall  live.  For  as  the  Father  hath  life  in  himself,  so  hath  he 
37-  given  to  the  Son  also  to  have  life  in  himself,  And  hath  given  him 

bflsran  M  nndaistood  him,  and  that  our  Lord  nevor  contradicted,  bat  con- 
firmed it. 

19.  Tke  Son  can  do  nothing  of  ktmoelf-^ThiB  ii  not  his  imperfection,  bat  his 
tiory,  resolting  from  his  eternal,  intimate,  indissohible  anity  with  the  Father. 
Benee  it  is  absolutely  impossible,  that  the  Son  ohwjldjudgot  wtU,  tootify,  or  teach 
tktf  thinr  withoot  the  FVither,  ver.  30,  &o ;  chap,  vi,  38 ;  chap,  vii,  lo ;  or  that 
1m  shoald  be  known  or  beliei^  on,  separately  from  the  Father.  And  he  here 
defends  his  doinff  good  every  day,  without  intermission,  by  the  example  of  his 
Father,  from  which  he  cannot  depart :  theot  doth  tho  Son  lihewioo-^AH  thooo^ 
and  only  these ;  seeing  he  and  the  Father  are  one. 

3D.  The  Father  ekoweth  him  aU  tJdnge  that  himoelf  doth— A  proof  of  the  most 
fattimate  unity.  And  he  wiU  ehow  him  By  doing  them.  At  the  same  time  (not 
at  dilBBrent  tmies)  the  Father  showeth  and  doth,  and  the  Son  seeth  and  doth. 
Oreater  worko — Jesus  ofiener  terms  them  works,  than  signs  or  wonders,  beoanse 
they  were  not  wonders  in  his  eyes.  Ye  wiU  marvel — So  they  did,  when  he  raised 
Lasarus. 

91.  For — ^He  declares  which  are  those  greater  works,  Ttat&Dg  the  dead,  and 
judging  the  world.  The  power  of  puekeninr  whom  he  wUl  follows  from  the 
power  of  fudging.  These  two,  ftiiciwiitfi^  hxtajudgingt  are  proposed  rer.  31, 33. 
The  acquittal  ofbelierers,  which  prssupposes^'ttdfjriiitffit,  is  treated  of  in  the  34th 
verse:  the  pUekening  some  of  the  dead,  vor.  35;  and  the  general  resurrec- 
tion, ver.  38. 

93.  For  neither  doth  the  Father  Judge— Voi  without  the  Son :  but  he  doth  judge 
ly  that  man  whom  he  hath  ordained.  Acta  zvii,  31. 

93.  That  all  men  mof  honour  the  Son,  even  a§  they  honour  the  FsfAer— Either 
wQIingly,  and  so  escapmg  condemnation,  by  ftith :  or  unwillinffly,  when  feeling 
the  wrath  of  the  Judge.  This  domonotrateo  the  KQUAUTr  of  the  Son  with  the 
f^Uher.  If  our  Lord  were  Qod  only  by  office  or  investiture,  and  not  in  the  unity 
of  the  Divine  essence,  and  in  all  respects  eq^  hi  Godhead  with  the  Father,  he 
boold  not  be  honoured  even  as,  that  is,  with  the  oame  honour  that  they  honoured 
the  Father.  He  that  honoureth  mot  the  Son — ^With  Uie  oame  equal  honour,  greatly 
diahononreth  the  Father  that  oent  him, 

94.  And  eometh  not  into  condemnation— VnUoa  he  make  shipwreck  of  the  faith 

95.  The  dead  ohaU  hear  the  voice  of  the  Son  of  God— So  did  JainuPli  daughter. 
Hm  widow's  son,  Lazarus. 

96.  As  hath  given  to  the  Son— By  eternal  generation,  to  have  life  in  himoeJf^ 
Absolute,  independent, 

97.  Betaum  heiatk^  Son  ^fmam  He  is  appointed  to  judge  mankind  beoanse 
hs  ' 


CHAPTER  V.  M7 

authority  to  execate  judgment  likewise,  because  he  is  the  Son  of 
26  man.     Manrel  not  at  this :  for  the  time  is  coming  m  which  all  that 

29  are  in  the  graves  shall  hear  his  voice,  And  shall  come  forth,  they 
that  have  done  good  to  the  resorrection  of  life,  and  they  that  have 

30  done  evil  to  the  resurrection  of  damnation.  I  can  do  nothing  of 
myself:    as  I  hear,  I  judge,  and  my  judgment  is  just ;   because  I 

31  seek  not  my  own  will,  but  the  will  of  him  that  sent  me.     If  I  tes- 

32  tify  of  myself,  my  testimony  is  not  valid.  There  is  another  that 
testifieth  of  me,  and  I  know  that  the  testimony  which  he  teatifieth 
of  me  is  valid. 

33  Ye  sent  to  John,  and  he  bare  testimony  to  the  truth.    But  I 

34  receive  not  testimony  from  man ;   but  these  things  I  say,  that  ye 

35  maybe  saved.     He  was  a  burning  and  a  shining  light,  and  ye 

36  were  willing  for  a  season  to  rejoice  in  his  light.  But  I  have  a 
greater  testimony  than  that  of  John:  for  the  works  which  the 
Father  hath  given  me  to  fulfil,  the  very  works  that  I  do  testify  of 

37  me,  that  the  Father  hath  sent  me.  And  the  Father  who  hath 
sent  me,  he  hath  testified  of  me :  ye  have  neither  heard  his  voice 

38  at  any  time,  nor  seen  his  form.     And  ye  have  not  his  word  abid- 

39  ing  in  you ;  for  whom  he  hath  sent,  ye  believe  not.  Search  die 
Scriptures :    in  them  ye  are  assured  ye  have  eternal  life :   and  it 

40  is  they  that  testify  of  me.     Yet  ye  will  not  come  to  me,  that  ye 

41  may  have  life.    I  receive  not  honour  from  men.  But  I  know  you, 

42  that  ye  have  not  the  love  of  God  in  you.     For  I  am  come  in  my 

43  Father's  name,  and  ye  receive  me  not :  if  another  shall  come  in 

518.  Tk€  time  i$  coming — ^When  not  two  or  three,  bat  all  ihall  rise. 

29.  The  rewwrreetion  of  life — That  resurfoction  which  leadi  to  life  everiaeting. 

30.  /  can  do  nothing  of  myMj/*— It  ia  i^npoaaible  I  f hoold  do  any  thing  aepa. 
ratelj  from  my  Father.  As  J  hear — Of  the  Father,  and  see,  ao  I  jadge  uid  do  9 
because  I  am  essentially  united  to  him.    See  ver.  19. 

31.  If  I  tettify  of  myae//— That  is,  if  I  alone,  (which  indeed  is  impossible,)  «y 
teotimony  is  not  fxdid, 

33.  There  is  another— Th9  Father,  ver.  37,  and  I  know  that^  even  in  your  Jodg. 
ment,  his  testimony  is  beyond  exception. 

33.  He  bare  te$timony — ^That  I  am  the  Christ. 

34.  But  I  have  no  need  to  receive^  ^.  But  the$e  thingo — Conceminff  Jobilf 
whom  ye  yourselves  rererence,  /  foy*  that  ye  may  he  oaved — So  really  and 
seriously  did  he  will  their  salvation.  Yet  they  were  not  saved.  Most,  if  not  all 
of  them,  died  in  their  sins. 

35.  He  toot  a  burning  and  a  ehining  light — Inwardly  boming  wph  love  and 

At  ~ 


zeal,  outwardly  shining  in  all  holiness.    And  even  ye  were  wilUngfor  a 
A  short  time  only. 

37.  He  hath  teetified  of  me — ^Namely  at  my  baptism.  I  speak  not  of  my  tap. 
posed  father  Joseph.    Ye  are  utter  strangers  to  him  of  whom  I  speak. 

38.  Ye  have  not  hie  word-^Ml  who  believe  have  the  word  of  the  Father  (the  • 
same  with  the  word  of  the  Son)  abiding  in  them,  that  is,  deeply  ingrafted  in 
their  hearts. 

39.  Search  th^  Scriptwre9—A  plain  command  to  all  men.  In  them  ye  mra 
aeeured  ye  have  eternal  life — ^Ye  know  they  show  you  the  way  to  eternal  lift. 
And  these  very  Scriptures  testify  of  me. 

40.  Yet  ye  wHl  not  come  unto  me— As  they  direct  you.  • 

41.  /  receive  not  honnur  from  men — I  need  it  not.  I  seek  it  not  from  ygn  fi|r 
my  own  sake. 

42.  But  I  know  you — ^With  this  ray  he  pierces  the  hearts  of  the  liMcen.  Aai 
this  doubtless  he  spake  with  the  tenderest  compassion. 

43.  Jff  amUwr  akmU  otma^nhnj  Mm  CbatkiL 


228  ST.  JOHN. 

44  his  own  name,  him  will  je  receire.  How  can  je  belieye,  while 
je  receive  honour  one  of  another,  and  seek  not  the  honour  that  is 

45  from  God  only  ?  Think  not  ^al  I  will  accuse  you  to  the  Father : 
there  is  one  that  accuseth  you,  even  Moses,  in  whom  ye  trust. 

46  For  had  ye  believed  Moses,  ye  would  have  believed  me :  for  he 

47  wrote  of  me.  But  if  ye  believe  not  his  writings,  how  shall  ye  be- 
lieve my  words. 

VI.      *  After  these  things,  Jesus  went  over  the  sea  of  Galilee,  the 

2  sea  of  Tiberias,  And  a  great  multitude  followed  him,  because  they 

3  had  seen  the  miracles  which  he  did  on  the  diseased.     But  Jesus 

4  went  up  into  the  mountain,  and  sat  there  with  his  disciples.     And 

5  the  passover,  a  feast  of  the  Jews,  was  nigh.    Jesus  then  lifting  up 
his  eyes,  and  seeing  a  great  multitude  coming  to  him,  saith  to  Phi- 

6  lip.  Whence  shall  we  buy  bread,  that  these  may  eat  ?   (But  this 
he  said  trying  him :  for  he  himself  knew  what  he  intended  to  do.) 

7  Philip  answered  him.  Two  hmufred  penny  worth  of  bread  is  not 

8  sufficient  for  them,  that  each  of  them  may  take  a  little.     One  of 

9  his  disciples,  Andrew,  Simon  Peter's  brother,  saith  to  him.  Here  is 
a  lad,  who  hath  five  barley  loaves  and  two  small  fishes :  but  what 

10  are  they  among  so  many  ?  Jesus  said.  Make  the  men  sit  down. 
(Now  there  was  much  grass  in  the  place.)     So  the  men  sat  down, 

1 1  in  number  about  five  thousand.  Then  Jesus  took  the  loaves,  and 
having  given  thanks,  distributed  to  the  disciples,  and  the  disciples 
to  them  that  were  sat  down,  and  likewise  of  the  fishes  as  much  as 

12  they  would.    When  they  were  filled,  he  saith  to  his  disciples, 

13  Gather  up  the  fraraients  which  remain,  that  nothing  be  lost.  They 
therefore  gathered  them^  and  filled  twelve  baskets  with  the  frag- 
ments of  the  five  barley  loaves,  which  remained  over  and  above  to 

14  them  that  had  eaten.  Then  those  men  having  seen  the  miracle 
which  Jesus  did,  said.  Of  a  truth  this  is  the  prophet  that  was  to 

15  come  into  the  world.  Jesus  therefore  knowing  that  they  were 
about  to  come  and  take  him  by  force  to  make  him  a  king,  again 
retired  to  the  mountain  all  alone. 

16  fin  the  evening,  his  disciples  went  down  to  the  sea,  and  enter- 
ing  into  the  vessel,  they  went  over  the  sea  toward  Capernaum : 

17  And  it  was  now  dark,  and  Jesus  was  not  come  to  them.    And  the 

44.  While  ye  receive  honour — ^That  ii,  while  je  seek  the  pr&ite  of  men  rather 
thtn  the  praise  of  God.  At  the  feast  of  pentecost,  kept  in  commemoration  of 
the  giving  the  law  from  Mount  Sinai,  their  sermons  used  to  be  full  of  the  praises 
of  the  law,  and  of  the  neople  to  whom  it  was  given.  How  mortifying  then  must 
the  foUowing  words  of  our  Lord  be  to  them,  while  they  were  thus  exulting  in 
Moses  and  his  law ! 

45.  There  io  one  that  acctueth  you — Bv  his  writings. 

46.  He  wrote  of  me — Every  where ;  m  all  his  writings ;  particularly  Deut. 
xviii,  15,  18. 

VL*  1.  After  thete  thingo — ^The  history  of  between  ten  and  eleven  months  is  to 
be  lapplied  here  from  the  other  evaneolists. 

3.  Jenu  went  up — Before  the  peoole  overtook  him. 

5.  Jenu  MitA  to  PAtZtjp— Perhaps  he  had  the  care  of  providing  victuals  for  the 
ftmfly  of  the  apostles. 

15.  He  retired  to  the  nuntwtain  oZoss^-Having  ordered  his  disciples  to  oroes 
eter  the  lake. 

•Matt. m,  13;  Maik n,3S;  Lsks is,  10.       fMatt stv, S8 ;  M«k vi, 4ft. 


CHAPTER  VI.  339 

18  sea  ran  high,  a  great  wind  blowing.    And  having  rowed  about  fire 

19  and  twenty  or  thirty  furlongs,  they  see  Josua  walking  on  the  sea, 

20  and  drawing  nigh  to  the  vessel :  and  they  were  afraid.     But  ha 

21  saith  to  them,  It  is  I ;  be  not  afraid.  Then  they  willingly  received 
him  into  the  vessel ;  and  immediately  the  vessel  was  at  the  land  to 
which  they  were  bound. 

22  The  day  following,  the  multitude  who  had  stood  on  the  other  side 
of  the  sea,  because  they  saw  there  was  no  other  vessel  there,  save 
that  one  into  which  his  disciples  went,  and  that  Jesus  went  not  into 
the  vessel  with  his  disciples,  but  that  his  disciples  were  gone  away 

23  alone :  (But  there  came  other  little  vessels  from  Tiberias,  near  the 
place  where  they  had  eaten  bread,  after  the  Lord  had  given  thanks.) 

24  When  they  saw  that  Jesus  was  not  there,  neither  his  disciples, 
they  also  went  aboard  the  vessels,  and  came  to  Capernaum  seek 
ing  Jesus. 

25  And  having  found  him  on  the  other  side  of  the  sea,  they  said  to 

26  him,  Rabbi,  when  comest  thou  hither  ?  Jesus  answered  them  and 
said,  Verily,  verily  I  say  to  you,  ye  seek  me,  not  because  ye  saw 
the  miracles,  but  because    ye  did  eat  of  the  loaves  and  ^ere 

27  satisfied.  Labour  not  for  the  meat  which  perisheth,  but  for  that 
which  endureth  to  everlasting  life,  which  the  Son  of  man  will  give 

28  you ;  for  him  hath  God  tho  Father  sealed.     Then  said  they  to  him, 

29  What  shall  we  do,  that  we  may  work  the  works  of  God  ?  Jesus 
answered  and  said  to  them.  This  is  the  work  of  God,  that  ye  believe 

30  on  him  whom  he  hath  sent.  They  said  therefore  to  him.  What  sign 
dost  thou  then,  that  we  may  see  and  believe  thee  ?  What  dost  thou 

31  work  ?  Our  fathers  ate  manna,  in  the  wilderness,  as  it  is  written, 

32  *  He  gave  them  bread  from  heaven  to  eat.    Then  said  Jesus  to  theni^ 

t       .  I        ■  1 1 .  -  11.11  _— ^ 

22.  Who  had  Hood  on  the  other  Me — ^They  were  forced  to  stay  a  while,  became 
there  were  then  no  other  Tessela  ;  and  they  stayed  the  lam  anwillingly,  because 
they  saw  that  Jeaoa  was  not  embarked. 

96.  Our  Lord  does  not  satisfy  their  curiosity,  but  corrects  the  wrong  motive 
they  had  in  seekin?  him  :  because  ye  did  eat — Merely  for  temporal  advantage. 
Hitherto  Christ  had  been  gathering  hearers :  he  now  begrins  to  try*  their  sincerity, 
by  a  figurative  discourse  concerning  his  passion,  and  the  fruit  of  it,  to  be  received 
by  ftith. 

27.  Labour  not  for  the  meat  which  peritheth — For  bddily  food :  not  Ibr  that 
only,  not  chiefly  :  not  at  all,  but  in  subordination  to  grace,  faith,  loye,  the  m9Mi 
which  endureth  to  everlasting  life.  Labour,  work  for  this ;  for  everlasting  i{fe. 
So  our  Lord  expressly  commands,  work  for  Kfcj  as  well  tMfrinn  life :  from  a  prinei- 
pie  of  faith  and  loye.  Him  hath  the  Father  sealed — By  this  yery  miracle,  aa  well 
as  by  his  whole  testimony  concerning  himt  See  chap,  iii,  33.  Sealing  is  a  mark 
of  the  authenticity  of  a  writing. 

28.  The  works  of  Ood^Works  pleasing  to  God. 

29.  This  is  the  work  of  Oodr-^Vhs  work  most  pleasing  to  God,  and  the  fbunda- 
tion  of  all  others :  that  ye  believe — He  expresses  it  first  properly,  afterward  figu- 
ratiyely. 

30.  What  sign  dost  thou  7— Amaxing,  after  what  they  had  just  seen ! 

3L  Our  fathers  ate  manna — This  sign  Moees  gave  them.  He  gave  them  hrmd 
from  heaven — FVom  the  lower  sublunary  heayen ;  to  which  Jesus  opposes  the 
highest  heayen :  in  which  sense  he  says  ^seven  times,  ver.  33,  33,  38,  50,  58, 68, 
that  he  himself  came  down  from  heaven. 

32.  Moses  gave  you  not  bread  from  heavenr— It  was  not  Moses  who  gave  tlie 
manna  to  your  fiUliers ;  bat  my  Fither  who  nciwgiveth  the  fms  krtMdfnmht^lHm, 

•  Psalm  Ixxriii,  34. 


830  ST.  JOHN. 

Verily,  yerily  I  say  nnto  you,  Moaes  gave  you  not  the  bread  from 

33  heaven;  but  my  Father  giveth  you  the  true  bread  from  heaven.  For 
the  bread  of  God  is  he  &at  cometh  down  from  heaven,  and  giveth 

34  life  to  the  world.     Then  said  they  to  him,  Lord,  ever  give  us  this 

35  bread.  And  Jesus  said  to  them,  I  am  the  bread  of  life.  He  that 
cometh  to  me  shall  never  hunger,  and  he  that  believeth  on  me  shall 

36  never  thirst.     But  I  told  you,  that  though  ye  have  seen  me,  ye  be- 

37  lieve  not.     All  that  the  Father  giveth  me,  will  come  to  me,  and  him 

38  that,  cometh  to  me,  I  will  in  nowise  cast  out.  For  I  came  down 
from  heaven,  not  to  do  my  own  will,  but  the  will  of  him  that  sent 

39  me.  And  this  is  the  will  of  him  that  sent  me.  That  of  all  which 
he  hath  given  me,  I  should  lose  nothing,  but  should  raise  it  up  at 

40  the  last  day.  And  this  is  the  will  of  him  that  sent  me,  that  every 
one  who  seeth  the  Son,  and  believeth  on  him,  should  have  ever- 
lasting life :  and  I  will  raise  him  up  at  the  last  day. 

41  The  Jews  then  murmured  about  him,  because  he  said,  I  am  the 

42  bread  which  came  down  from  heaven.  And  they  said.  Is  not  this 
Jesus,  the  son  of  Joseph,  whose  father  and  mother  we  know  ? 

43  How  then  saith  he,  I  came  down  from  heaven  ?   Jesus  answered 

44  and  said  to  them.  Murmur  not  among  yourselves.  No  man  can 
come  unto  me,  unless  the  Father  who  hath  sent  me,  draw  him ; 

45  and  I  will  raise  him  up  at  the  last  day.  It  is  written  in  the  pro- 
phets, *  And  they  shall  be  all  taught  of  God.  Every  man  there- 
fore that  hath  heard  and  learned  of  the  Father  cometh  to  me. 

46  Not  that  any  man  hath  seen  the  Father,  save  he  who  is  from  God ; 

33.  fTtf  thai — givetk  life  to  the  world—^'Sot  (like  the  manna)  to  one  people  only : 
sad  that  from  generation  to  generation.  Our  Lord  does  not  yet  aay,  I  am  that 
bread ;  else  the  Jews  woold  not  hare  given  him  so  respectfa]  an  answer,  ver.  34. 

34.  (TtM  U9  tkit  bread — Meaning  it  still,  in  a  literal  sense :  yet  they  seem  now 
to  be  not  far  from  beliavinff. 

35.  /  MR  <A«  iff  si  •/  Zi/e-^Having  and  giving  life :  he  HuU  eometk — he  that 
"UUeveth — Eqoiyalent  expressions :  ekaU  nemr  Aamiger,  tiUrtt— Shall  be  satisfied, 
hiapy,  for  ever. 

3d.  /  have  teld  yon — ^Namely,  ver.  36. 

37.  AU  that  ike  Father  giveth  me~All  that  feel  themselves  lost,  and  follow 
the  drawings  of  the  Father,  ho  in  a  peculiar  manner  «veth  to  the  Son :  will  eame 
to  me — By  faith.  And  him  that  thus  cometh  -to  me,  J  will  in  nowiee  eaet  out — I 
will  give  him  pardon,  holiness,  and  heaven,  if  he  endure  to  the  end — to  rejoice 
tmhie  Ught. 

39.  (V  0^^  which  he  hath  already  given  me — See  chap.  xiU,  6, 13.  If  they 
endure  to  the  end.    But  Judas  did  not. 

40.  Here  is  the  sum  of  the  three  foregoing  verses.  Thie  it  the  will  of  him  that 
oont  me — ^This  is  the  whole  of  what  I  Mve  said :  this  is  the  eternal,  unchangea. 
Ue  will  of  God.  Evorv  one  who  truly  believeth,  shall  have  everlasting  life. 
JSEeery  one  that  eeeth  and  believeth — ^The  Jews  saw,  and  yet  believed  not.  And  I 
wriU  raiee  him  up— Am  this  is  the  will  of  him  that  sent  me,  I  will  perform  it 
ofBMtoally. 

44.  Chriet  having  checked  their  murmuring,  continues  what  he  was  saying, 
ver.  40.  No  man  comet  to  me,  mnleof  my  Father  draw  him — ^No  man  can  believe 
m  Christ,  unless  Cvod  nve  him  power :  he  draws  us  first,  bv  good  desires.  Not 
by  compulsion,  not  by  laying  the  will  under  any  necessity ;  but  by  the  strong  and 
Mreet,  yet  still  resistible,  motions  of  his  heavenly  ^race. 

45.  Every  man  that  hath  A«srd— The  secret  voice  of  God,  he,  and  he  only 
briSeveth. 

46.  Not  that  any  one^Must  expect  him  to  appear  in  a  visible  shape.  Ho  wJb 
w  from  or  with  Ood— In  a  more  eminent  manner  than  any  creature. 

*  Isaiab  liv,  13. 


CHAPTER  VI.  331 

47  he  hath  seen  the  Father.     Verily,  yerily  I  say  unto  3^00,  he  that 

48  believeth  on  me  hath  everlasting  life.    I  am  the  bread  of  life. 

49  Your  fathers  ate  manna  in  the  wudemess,  and  yet  died.  This  is 
the  bread  which  cometh  down  from  hearen,  that  a  man  may  eat 

50  of  it,  and  not  die.    I  am  the  living  bread  which  came  down  froA 

51  heaven :  If  any  man  eat  of  this  bread,  he  shall  live  for  ever,  and 
the  bread  that  I  will  give  is  my  flesh,  which  I  will  give  for  the  life 
of  the  world. 

52  The  Jews  then  debated  among  themselves,  saying.  How  can  this 

53  man  give  us  his  flesh  to  eat  ?  But  Jesus  said  to  them,  Verify, 
verily  I  say  unto  you,  unless  ye  eat  the  flesh  of  the  Son  of  man, 

54  and  drink  his  blood,  ye  have  no  life  in  you.  He  that  eateth  my 
flesh,  and  drinketh  my  blood,  hath  eternal  life,  and  I  will  raise  him 

55  up  at  the  last  day.    For  my  flesh  is  meat  indeed,  and  my  blood  is 

56  drink  indeed.     He  that  eateth  my  flesh  and  drinketh  my  blood, 

57  abideth  in  me,  and  I  in  him.  As  the  living  Father  hath  sent  mt, 
and  I  live  by  the  Father,  so  he  that  eateth  me,  even  he  shall  live 

58  by  me.  This  is  the  bread  which  came  down  from  heaven ;  not  as 
your  fathers  ate  manna,  and  died :  he  that  eateth  of  this  bread,  shall 

59  live  for  ever.  These  things  he  said  in  the  synagogue,  teaching  at 
Capernaum. 

60  Many  of  his  disciples  hearing  t^,  said.  This  is  a  hard  saying : 

61  who  can  hear  it  ?    Jesus  knowing  in  himself  that  his  disciples 

62  murmured  about  this,  said  to  them.  Doth  this  offend  you  ?    WktU 

63  if  ye  shall  see  the  Son  of  man  ascend  where  he  was  before  !  It  10 
the  Spirit  that  quickeneth  :  the  flesh  profiteth  nothing :  the  wovte 

64  that  I  have  spoken,  they  are  Spirit  and  they  are  life.     But  there 

50.  Not  die — Not  spirituaUy ;  not  eternally. 

51.  If  mny  emi  of  tki»  bremd^Thtl  ie,  believe  in  me :   ^  ehmll  Uwe  fm  iwr 
In  other  words,  he  that  believeth  to  the  ond  shall  be  saved.    My  fUik  wAteA  1 
wiU  give  yott— This  whole  diseoarse  eonceming  his  flesh  and  blood  relbis  dizeotly 
to  his  passion,  and  bat  remotely,  if  at  all,  to  the  Lord's  Supper. 

52.  Observe  the  degrees :  the  Jews  are  tried  here ;  the  disoiples,  ver.  6(MW^ 
the  apostles,  ver.  67. 

53.  UhUu  ye  eat  the  fUth  0/  the  Son  o/iiiaffi--Sptritoally :  unless  ye  draw  omw 
tinual  virtue  from  him  by  &ith.  Eating  his  flesh  is  only  another  ezpfSMioa  Ibr 
believing. 

55.  Mese— ibinXr  tndee^i— With  which  the  sonl  of  a  believer  is  is  truly  M,  as 
his  body  with  meat  and  drink. 

57.  /  live  6y  the  Father-^heing  one  with  him.  Ha  dUtt  Jtss  ky  mo  Pshg 
one  with  roe.    Amazing  union  ! 

58.  TAisM^Thatis,  lamaeftres^— WhichMnotliksthemaimayottrikthnrs 
ate,  who  died  notwithstanding. 

60.  Thio  is  a  hard  «ay»n|r— Hard  to  the  ohildten  of  the  world,  bnt  sweet  te 
the  children  of  God.  Scarce  ever  did  our  Lord  speak  more  sablimely,  e?«i  to 
the  apostles  in  private.     Who  cmn  iUtfr^-Endars  it  7 

63.  What  if  ye  ohall  oee  the  Son  of  mmn  meeend  where  he  iPCs  heforo  ?— Hew 
much  more  incredible  will  it  then  appear  to  yon,  that  he  fhonld  give  yoa  his  flsrii 
to  eat  7 

63.  It  i$  the  Spirit — The  spiritual  meaning  of  these  words,  by  which  Oed 
givethlife.  TAcjCsti^The  bare,  carnal,  literal  maanhig,pr^aiisliUiif.  7%$ 
wofde  which  I  hno  opoken^  they  ore  omiri%  Ajps  to  be  taken  in  a  spiritual  asass* 
and^  when  they  are  so  understood,  they  ore  li/e— That  is,  a  means  of  spiritasi 
hfe  to  the  hearers. 

64.  But  tktro  ore  o&me  of  you  who  hdio9o  iwl— And  so  recaifB  no  lift  by  IbHBi 
beeanse  yqn  take  them  in  a  gross  literal  ssnst.    Ar  Jstw  kmw  fnmAeho§lm 


838  8T.  JOHN. 

are  aome  of  you  who  believe  not    (For  Jesus  had  known  from  the 
beginning  who  they  were  that  believed  not,  and  who  would  betray 

65  him.)     And  he  aaid,  Therefore  said  I  to  you,  That  no  man  can 
come  to  me,  unless  it  be  given  him  by  my  Father. 

66  From  this  time  many  of  his  disciples  went  back  and  walked  no 

67  more  with  him.     Then  said  Jesus  to  the  twelve,   Are  ye  also 

68  minded  to  go  away?  Then  Simon  Peter  answered  him,  saying, 
Lord,  to  whom  shall  we  go  ?  Thou  hast  the  words  of  eternal  life. 

69  And  we  have  believed  and  known,  that  thou  art  the  Christ,  the 

70  Son  of  the  living  God.    Jesus  answered  them.  Have  not  I  chosen 

71  yon  twelve  ?  Yet  one  of  3rou  is  a  devil.  He  spake  of  Judas  Isca- 
riot,  the  Mm  of  Simon ;  for  he  it  was  that  would  betray  him,  being 
one  of  the  twelve. 

VU.     After  these  things  Jesus  walked  in  Galilee  :  for  he  would  not 

3  walk  in  Judea,  because  the  Jews  sought  to  kill  him.    Now  the 
8  Jews'  feast  of  tabernacles  was  nigh.     His  brethren  therefore  said 

to  him.  Depart  hence  and  go  into  Judea,  that  thy  disciples  there 

4  also  may  see  the  works  which  thou  dost.     For  no  man  doth  any 
thing  in  secret,  but  desireth  to  be  publicly  known :  if  thou  dost 

6  these  things,  show  thyself  to  the  world.     (For  neither  did  his  bre- 

6  thren  believe  on  him.)    Jesus  saith  to  them.  My  time  is  not  yet 

7  come :  your  time  is  sdways  ready.    The  world  cannot  hate  you, 
but  me  it  hateth ;  because  I  testify  of  it,  that  its  works  are  evil. 

8  Go  ye  up  to  the  feast :  I  go  not  up  to  this  feast  yet ;  because  my 

mJng    Of  hiM  ministry :   wk&  would  hetray  Atm— Therefore  it  if  plain,  God  does 
fiweeee  future  contingencies  :— 

"  Bnt  his  iorekxkowledge  osuses  not  the  fault, 
Which  had  no  less  proved  certain  unforeknown.*' 

65.  Unlem  U  he  given — And  it  is  gi?en  to  those  only  who  will  recexTe  it  on 
Godfsown  terme. 

66.  JPVmi  Aie  time  manif  of  hie  dioeifiUe  went  back — So  oar  Lord  now  began 
to  purge  his  floor :  the  proud  and  careleM  were  driven  away,  and  those  remained 
who  were  meet  for  ^  Master's  use. 

68.  Thou  haet  the  worde  of  eternal  life — ^Thou,  and  thou  alone,  speakest  the 
wmrds  which  show  the  way  to  Hie  everlastim^. 

^  And  «se— Who  have  been  with  thee  mm  the  beginning,  whaterer  others 
do,  have  known — Are  absolutely  assured,  that  thou  art  the  Chnet. 

70.  JssM  anewered  them  And  yet  eren  ye  have  not  all  acted  suitable  to  this 
knowledge.  Have  J  not  ehoeen  or  elected  you  twelve  7 — But  they  might  fall  even 
from  that  election.  Yet  one  of  you — On  this  gracioue  warning,  Judas  ought  to 
have  repented ;  ie  a  devil — Is  now  influenced  by  one. 

VII.  1.  After  theoe  thingeJeeue  walked  in  OaUlee^Thoi  is,  continued  there, 
for  some  months  after  the  second  passover.  For  he  womld  not  walk — Continue  in 
Judea ;  beoauee  the  J«ip#— Thoee  of  them  who  did  not  believe ;  and  in  particular 
the  ehief  priests,  ecribea,  and  Pharisees,  eought  an  opportunity  to  kill  khn. 

9.  The  feaet  of  tahernaelee^-Tbie  time,  manner,  and  reason  of  this  fbast  may 
be  seen.  Lev.  xziii,  34,  iLC, 

8.  Hie  kretkren  So  called  according  to  the  Jewish  way  of  speaking.  They 
were  his  cousins,  the  sons  of  his  mother's  sister.  Depart  hence — From  this  ob. 
•ouvB  plaoe. 

4.  For  no  man  doth  any  thing^-Of  this  kind,  m  eeeret;  hut  rather  deeireth  to 
he  of  public  use.  If  thou  really  doet  theoe  Uh'irge— These  miracles  which  are  re. 
ported;  ehow  thyeeffto  the  world— To  all  men. 

€.  Jeeue  eaith.  Your  time  ie  alwaye  rea<fy— This  or  any  time  wiU  suit  you. 

7.  Tie  world  cannot  haU  yov— Beeauee  ye  are  of  the  world.  Bui  me  it  hateth 
•^And  aU  that  bear  the  same  testimonyt 


CHAPTER  VII.  233 

9  time  is  not  yet  fiillj  come.    Having  eaid  these  things  to  them,  he 
abode  in  Gsdilee. 

10  But  when  his  brethren  were  gone  up,  then  he  also  went  up  to 

1 1  the  feast,  not  openly,  but  as  it  were  privately.     Then  the  Jews 

12  sought  him  at  the  feast,  and  said,  Where  is  he  ?  And  there  was 
much  murmuring  among  the  multitude  concerning  him :  for  some 

13  said.  He  is  a  good  man,  others  said,  Nay ;  but  he  seduceth  the 
people.  However  no  man  spake  openly  of  him,  for  fear  of  the 
Jews. 

14  Now  at  the  middle  of  the  feast,  Jesus  went  up  into  the  temple 

15  and  taught     And  the  Jews  marvelled,  saying.  How  doth  this  man 

16  know  letters,  having  never  learned  ?    Jesus  answered  them  and 

17  said,  My  doctrine  is  not  mine,  but  his  that  sent  me.  If  any  man 
be  willing  to  do  his  will,  he  shall  know  of  the  doctrine,  whether  it 

18  be  of  God,  or  whether  I  speak  of  myself.  He  that  speaketh  of 
himself,  seeketh  his  own  glory ;  but  he  that  seeketh  the  glory  of 
him  that  sent  him,  the  same  is  true,  and  there  is  no  unrighteons- 

19  ness  in  him.    Did  not  Moses  give  you  the  law  ?    Yet  none  of  yon 

20  keepeth  the  law.   Why  seek  ye  to  kill  me  ?  The  people  answered 

21  and  said,  Thou  hast  a  devil.  Who  seeketh  to  kUl  thee  1  Jesus 
answered  and  said  to  them,  I  did  one  work,  and  ye  all  marvelled  at 

22  it.     Moses  gave  you  circumcision,  (not  that  it  is  of  Moses,  but  of 

23  the  fathers,)  and  ye  circumcise  a  man  on  the  Sabbath.     If  a  man 

10.  He  also  went  up  to  the  feast — ^ThiB  was  hii  last  journey  but  one  to  Jemsa- 
lem.    The  next  time  he  went  up  he  suffered. 

11.  The  Jem§ — ^The  men  of  Judea,  particularly  of  Jerusalem. 

12.  There  vdob  much  murmuring  among  the  multitude — Much  whifpering ; 
many  private  debates  with  each  other,  among  those  who  were  come  from  dirtant 
parts. 

13.  However  no  man  SjpaAv  openly  of  him — ^Not  in  fitvour  of  him ;  for  fear  of  the 
Jetet— Those  that  were  m  autnority. 

14.  Now  at  the  middle  of  the  /cut— Which  lasted  eight  days.  It  m  probable 
this  was  on  Uie  Sabbatb  day.  Jeaue  went  up  into  the  temple — Directly,  without 
■topping  any  where  else. 

15.  How  does  thie  man  know  letters,  haimng  never  learned  ? — ^How  oomes  hm  to 
be  so  weU  acquainted  with  sacred  literature  as  to  be  able  thus  to  expound  the 
Scripture,  with  such  propriety  and  gracefulness,  seeing  he  has  never  leamed  Hub, 
at  any  place  of  education  7 

16.  My  doctrine  ie  not  mine — Acquired  by  any  labour  of  learning;  hui  ki§  thai 
sent  me — Immediately  infused  by  him. 

17.  If  any  man  be  willing  to  do  hie  will,  he  ehail  know  of  the  doeiriuef  whether 
it  be  of  Ood — ^This  is  a  universal  rule,  with  legard  to  all  persons  and  doctrines. 
He  that  is  thoroughly  willing  to  do  it,  shall  certainly  know  what  the  will  of 
God  is. 

18.  There  ie  no  unrighteouenMoe  in  Atm— No  deceit  or  falsehood. 

19.  But  ve  are  unrighteous ;  for  ye  violate  the  veiy  law  which  je  proftas  so- 
much  zeal  for. 

30.  The  people  answered.  Thou  hast  a  devU — A  lying  spirit  Who  seeketh  to 
kill  thee  ? — These,  coming  from  distant  parts,  probwly  did  not  know  the  desigii 
of  the  priests  and  rulers. 

21.  /  dt<i— At  the  pool  of  Bethesda:  one  work — Out  of  many:  and  ye  mU 
marvelled  at  it — ^Are  amaxed,  because  I  did  it  on  the  Sabbath  day. 

22.  Moses  gave  you  eireumeieion — ^The  sense  is,  because  Moses  enjoined  yea 
circumcision  (though  indeed  it  was  far  more  ancient  than  him)  you  think  it  ae 
harm  to  circumcise  a  man  on  the  Sabbath :  and  are  ye  angry  at  me  (which  spgar 
had  now  continued  sixteen  months)  for  doing  so  much  greater  a  good,  for  huliag 
a  man,  body  and  soul,  on  the  Sabbath? 


234  ST.  JOHN 

receive  ciieimicinoii  on  the  Sabbath,  that  the  law  of  Moees  niaj 
not  be  broken ;  are  ye  angry  at  me,  because  I  entirely  healed  a 

24  man  on  the  Sabbath  ?  Judge  not  according  to  appearance,  but  judge 
righteous  judgment. 

25  Then  said  some  of  them  of  Jerusalem,  Is  not  this  he  whom  they 
seek  to  kill  ?    And  lo  he  speaketh  boldly,  and  they  say  nothing  to 

26  him.     Do  the  rulers  know  indeed  that  this  is  the  Christ  ?  Howl^it, 

27  we  know  this  man,  whence  he  is :  but  when  Christ  cometh,  none 

28  knoweth  whence  he  is :  Then  cried  Jesus  in  the  temple  as  he  taught 
Mtying,  Do  you  both  know  me,  and  know  whence  I  am  ?  And  yet  1 
am  not  come  of  myself,  but  he  that  sent  me  is  true,  whom  ye  know 

29  not     But  I  know  him ;  for  I  am  from  him,  and  he  hath  sent  me. 

30  Then  they  sought  to  seise  him ;  but  no  man  laid  hands  on  him,  be- 

31  cause  his  hour  was  not  yet  come.  And  many  of  the  multitude  be* 
lieved  on  him,  and  said,  When  Christ  cometh,  will  he  do  more 

32  miracles  than  these  which  this  man  hath  done !  The  Pharisees 
heard  the  multitude  whispering  such  things  concerning  him,  and 

33  the  Pharisees  and  the  chief  priests  sent  officers  to  seize  him.  Then 
said  Jesus  to  them.  Yet  a  little  time  I  am  with  you,  and  then  I  go 

34  to  him  that  sent  me.    Ye  shall  seek,  and  shall  not  find  me,  and 

35  where  I  am  ye  cannot  come.  Then  said  the  Jews  among  them- 
selves. Whither  will  he  go,  that  we  shall  not  find  him  ?  WiU  he  go 

36  to  the  dispersed  among  the  Greeks,  and  teach  the  Greeks  ?  Wl^t 
sapng  is  this  that  he  said.  Ye  shall  seek  me,  and  shall  not  find 
me ;  and  where  I  am  ye  cannot  come  ? 

37  On  the  last,  the  great  day  of  the  feast,  Jesus  stood  and  cried, 

38  saying.  If  any  man  thirst,  let  him  come  to  me  and  drink.    *  He 

37.  When  Christ  cometh,  none  knoweth  whence  he  i» — ^Thii  Jewiih  tradition  was 
tnie,  with  regard  to  his  Dinne  nature :  in  that  respect  none  eould  deetare  hie 
gemeratiion.  fiut  it  was  not  true  with  regard  to  his  human  natare,  for  both  his 
nanily  and  the  plaee  of  his  birth  were  plainly  foretold. 

98.  Then  cried  Jeene — ^With  a  loud  and  earnest  roice.  Do  ye  both  know  me, 
mrnd  know  whence  I  am  7 — ^Ye  do  indeed  know  whence  I  am  as  a  man.  Bat  ye 
know  not  my  Divine  nature,  nor  that  I  am  sent  from  God. 

99.  I  am  from  him — By  eternal  generation :  and  he  hath  cent  me — His  mission 
ibllows  ftom  his  generation.  ThMe  two  points  answer  those :  Do  ye  kwow  me  ? 
Do  je  know  whence  J  am? 

80.  Hie  Aetir—The  time  of  his  snfl^ring. 

S3.  Then  eaid  Jeeue — Continuing  his  disoaorse  (firom  the  99th  Yerse)  which 
they  had  interrupted. 

M.  Ye  ehaU  eeek  me — ^Whom  ye  how  despise.  These  words  are,  as  it  were, 
the  text  which  la  commented  upon  in  this  and  the  following  chapter.  Where  1 
am  Christ's  so  frequently  saying  while  on  earth,  where  I  am,  when  he  spake 
of  his  being  in  hesTen,  intimates  his  perpetual  presence  there  in  his  Divine  na- 
tore :  though  his  going  thither  was  a  future  thing,  with  regard  to  his  human 
nature. 

35.  Wai  he  goto  the  dioperoed  among  the  Oreeke — ^The  Jews  scattered  abroad 
in  heathen  nations,  Greece  particularly.  Or,  WiU  ha  teach  the  Oreeke  T-^Tho 
heathens  themselves. 

37.  On  the  laet,  the  great  day  of  thefeaet — On  this  day  there  was  the  jTeatest 
eoncourse  of  people,  and  they  were  then  wont  to  fetch  water  from  the  fountain 
of  Siloam,  which  Uie  priests  poured  out  on  the  great  altar,  singing  one  to  an. 
other.  With  Joy  shall  ye  draw  water  from  the  welle  of  oalvation.  On  this  day 
Ukowise  they  commemorated  God's  miraculously  giving  water  out  of  the  rock, 
and  oflnod  op  solenm  prayers  for  sesoanable  rains. 

•  Zech.  ziv,  3. 


CHAFFER  VIII.  235 

that  believeth  on  me,  out  of  his  belly  (as  the  Scripture  hath  said) 

39  shall  flow  rivers  of  living  water.  This  he  spake  of  the  Spirit, 
which  they  who  believed  on  him  were  to  receive :  for  the  Hoiv 
Ghost  was  not  yet  given,  because  Jesus  was  not  yet  glorified. 

40  Many  of  the  multitude  therefore,  hearing  this  discourse,  said,  Cer* 

41  tainly  this  is  the  prophet.     Others  saia.  This  is  the  Christ.     But 

42  some  said.  Doth  Christ  come  out  of  Galilee  ?  Hath  not  the  Scrip- 
ture ifiaid,  that  Christ  cometh  of  the  seed  of  David,  and  from 

43  *  Bethlehem,  the  town  where  David  was  ?  So  there  was  a  division 

44  among  the  people  concerning  him.     And  some  q(  them  would 

45  have  seized  him :  but  no  man  laid  hands  on  him.  -^ib  the  officers 
came  to  the  chief  priests  and  Pharisees ;  and  they  said  to  them» 

46  Why  have  ye  not  brought  him  ?  The  officels  answered,  Never  man 

47  spake  like  this  man.    The  Pharisees  answered,  Are  ye  also  de> 

48  ceived  ?     Hath  any  of  the  rulers  believed  on  him,  or  of  the  Pha- 

49  risees  ?     But  this  populace,  who  know  not  the  law,  are  accursed. 

50  Nicodemus  (he  that  came  to  him  by  night,  being  one  of  them) 

51  saith  to  them.  Doth  our  law  judge  a  man  before  it  hear  him,  and 

52  know  what  he  doth  ?  They  answered  and  said  to  him.  Art  thou  also 
a  Galilean  ?  Search  and  see,  that  out  of  Galilee  ariseth  no  prophet. 

53  And  every  man  went  to  his  own  house.  But  Jesus  went  to  the 
mount  of  Olives. 

VIII.    And  early  in  the  morning  he  returned  to  the  temple,  and  all  the 
2  people  came  to  him,  and  sitting  down  he  taught  them.    And  the 

38.  H§  th^t  6eZie«etA— Thii  amwen  to  let  Ami  eome  to  me.  And  whotosver 
doth  eome  to  him  by  fkith,  hie  inmoet  soul  ehall  be  filled  with  Umng  teelir,  with 
abondance  of  peeoe,  jov,  tad  lore,  whioh  ehall  likewiee  flow  from  him  to  otheis.  its 
tke  Scripture  kath  «ata---Not  expreaelj  in  any  one  particular  place.  But  hen  is 
a  general  reference  to  all  thoae  eoriptarea  which  epeak  of  the  ^jfmrion  of  the  8fL 
rit  by  the  Mesaiah,  under  the  eimilitude  of  powring  out  WMtor^ 

39.  The  Holy  Gkoet  iee«  not  yet  ^een— That  ia,  thoee  finite  of  the  Spirit  weie 
net  yetgwen  even  to  true  believera,  in  that  full  meaaure* 

40.  The  prophet — ^Whom  wo  expect  to  be  the  forerunner  of  the  Moieiah* 

42.  Frwn  Bethlehem — And  how  could  they  foipget  that  Jeens  waa  bom  these  t 
Had  not  Herod  given  them  terrible  reaaon  to  remember  it  ? 

48.  Hath  any  of  the  rulero—Men  of  rank  or  eminenoe,  or  of  the  Phmriooo^  ■ 
Men  of  learning  or  religion,  believed  on  him  ? 

49.  But  thio populace,  who  know  not  the  law — ^Thia  ignorant  rabble  |  mre  aeemmd 
—Are  by  that  ignorance  expoted  to  the  curie  of  being  thna  eeduoed, 

50.  NieodemuOf  he  that  came  to  him  hy  ii^At— Having  now  a  little  more  ooii|S|e| 
being  one  of  <A<m— Being  preeent  aa  a  member  of  the  great  oouncil,  oaith  to  $kom 
— Do  not  we  ouraelvea  act  aa  if  we  knew  not  the  Imw,  if  we  peee  aentenoe  oa  a 
man  before  we  hear  him  7 

52.  They  anowered—'Bj  personal  reflection ;  the  argument  they  oould  not  sa* 
swer,  and  therefore  did  not  attempt  it.  Art  thou  aloo  •  Galilean  7— One  of  hk 
party  7  Out  of  Galilee  arioeth  ae  jnvpJket-*-Tbey  could  not  but  know  the.  contreiy. 
They  knew  Jonah  aroee  out  of  Geithhepher ;  and  Nahum  firom  another  village 
in  Galilee.  Yea,  and  Thiabe,  the  town  of  Elijah,  the  Tishbite,  waa  in  Galiles 
also.  They  might  likewise  have  known  that  Jesus  was  not  bom  in  Galilee,  but 
at  Bethlehem,  even  from  the  public  register  there,  and  firom  the  genealogisB  ef 
the  family  of  David.  They  were  oonaoious  this  poor  answer  would  not  Maf  ex* 
amination,  and  so  took  care  to  prevent  a  reply. 

53.  And  overv  man  went  to  hio  own  houoe    So  that  short  plain  question  of  Ni* 
eodemus  spoiled  all  their  measures,  and  broke  up  the  council !    A  word 
in  eeaeon^  how  good  itio!    Especially  when  God  gives  it  his  hlssriny. 

*Micehy,a. 


236  ST.  JOHN. 

3  scribes  and  Pharisees  brought  in  a  woman  taken  in  adulteiy,  bxha 

4  having  sot  her  in  the  midst,  They  say  to  him,  Master,  this  woman 

5  was  taken  actually  committing  adultery.     Now  *  Moses  hath  com- 
manded us  in  the  law  to  stone  such.     What  therefore  sayest  thou  1 

6  This  they  spoke  tempting  him,  that  they  might  have  to  accuse 
him.     But  Jesus  stooping  down,  wrote  with  his  finger  on  the 

7  ground.     And -as  they  continued  asking  him,  he  raised  himself, 
and  said  to  them.  He  that  is  without  sin  among  you,  let  him  cast 

8  the  first  stone  at  her.    Then  stooping  down  again,  he  wrote  on  the 

9  ground,    ^ut  they  who  heard  t^  went  out  one  by  one,  beginning 
at  the  elllst ;  and  Jesus  was  left  alone,  and  the  woman  in  the 

10  midst.     Then  Jesus  raising  himself  up,   said  to   her.  Woman, 
where  are  thine  accusers  ?     Hath  no  man  condemned  thee  ?     She 

1 1  saith.  No  man,  sir.     And  Jesus  saith  unto  her.  Neither  do  I  con- 
demn thee.     Go,  and  sin  no  more. 

12  Then  spake  Jesus  again  to  them,  I  am  the  light  of  the  world ; 
he  that  followeth  me  shall  in  nowise  walk  in  darkness,  but  shall 

13  have  the  light  of  life.     The  Pharisees  therefore  said  to  him,  Thou 

14  testifiest  of  thyself:  thy  testimony  is  not  valid.    Jesus  answered 

VIII.  5.  Bfosea  hath  commanded  u»  to  atone  aueh — If  they  spoke  accurately,  thit: 
moat  have  been  a  woman,  who,  having  been  betrothed  to  a  hutbandt  had  been 
fnilty  of  this  crime  before  the  marriage  was  completed ;  ibr  such  only  Moses 
commanded  to  be  stoned.  He  commanded  indeed  that  oUier  adulteresses  should 
be  put  to  death ;  but  the  manner  of  death  was  not  specified. 

6.  That  they  might  have  to  accuae  him — Either  of  usurping  the  office  of  a  judge, 
if  he  condemned  her,  or  of  being  an  enemy  to  the  law,  if  he  acquitted  her. 
Jotua  atooping  doton^  wrote  with  hia  finger  on  the  grounu — God  wrote  once  in  the 
Old  Testament ;  Christ  once  in  the  New :  perhaps  the  words  which  he  after- 
ward  spoke,  when  they  continued  asking  him.  By  this  silent  action,  he,  1,  fixed 
thsir  wandering,  hurrying  thoughts,  m  order  to  awaken  their  consciences :  and, 
9,  signified  that  he  was  not  then  come  to  condemn  but  to  saye  the  world. 

7*  He  that  ia  without  m — He  that  is  not  guilty  ^his  own  conscience  being  the 
judge)  either  of  the  same  sin,  or  of  some  nearly  resembling  it ;  let  him — as  a  wit. 
noss,  coat  tha  firat  atone  at  her. 

0.  Beginning  at  the  eldeat — Or  the  elders.  Jeaua  waa  left  alone — By  all  those 
■cribes  and  Pharisees  who  proposed  the  question.  But  many  others  remained,  to 
whom  our  Lord  directed  his  discourse  presently  after. 

10.  Hath  no  man  condemned  thee? — Hath  no  judicial  sentence  been  passed 
vpon  thee? 

11.  Neither  do  I  condemn  fA«e— -Neither  do  I  take  upon  me  to  pass  any  such 
•sntenoe.    Let  this  deliyerance  lead  thee  to  repentance. 

IS.  He  that  followeth  me  ahall  in  nowiae  walk  in  darkneao—ln  ignorance, 
wickedness,  misery :  but  ahall  have  the  light  of  life — ^He  that  closely,  humbly, 
Steadily  follows  me,  shall  haye  the  Diyine  light  continually  shining  upon  him, 
diffusing  oyer  his  soul  knowledge,  holiness,  joy,  till  he  is  guided  by  it  to  lifi» 
•ferlasting. 

19.  Thou  teoHfieat  of  thyaelf;  thy  teatimony  ia  not  valid— They  retort  upon 
our  Lord  his  own  words,  chap,  y,  31 ;  if  I  teatify  of  myaelf  my  teatimony  ia  m^t 
walid.  He  had  then  added.  There  ia  another  who  teatifieth  of  me.  To  the  same 
•fibct  he  replies  here,  yer.  14,  Though  I  teatify  of  myaelf  yet  my  teatimony  ia 
vaUd ;  for  I  am  inseparably  united  to  the  Father.  /  know — ^And  from  firm  and 
certain  knowledge  proceeds  the  most  unexceptionable  testimony :  whence  I  came j 
and  whither  J  go — ^To  these  two  heads  may  be  referred  all  the  doctrine  cencern. 
ing  Christ.  Tlie  fotmvt  is  tieated  of  yer.  16,  dec,  the  latter  yer.  91,  dto.  For  I 
kmm  whence  I  came — ^That  is.  For  /  came  from  Ood,  both  as  God  and  as  man 
Aad  /  l;iMit  t(,  though  ye  do  not 

*I>ent  xxii,23. 


CHAPTER  VIII.  337 

and  said  to  them,  Though  I  testify  of  myself,  yet  my  testimony  is 
valid :  for  I  know  whence  I  came,  and  whither  I  go :  but  ye  know 

15  not  whence  I  came,  or  whither  I  go.     Ye  judge  after  the  flesh :  I 

16  judge  no  man.    And  yet  if  I  judge,  my  judgment  is  valid ;  for  I  am 

17  not  alone :  but  I  and  the  Father  that  sent  me.     Even  in  your  law 

18  it  is  written,  *  The  testimony  of  two  men  is  valid.  I  am  one  that 
testify  of  myself,  and  the  Father  that  sent  me  testifieth  of  me. 

19  Then  said  they  to  him.  Where  is  thy  Father  ?  Jesus  answered. 
Ye  neither  know  me  nor  my  Father.    If  ye  had  known  me,  ye 

20  would  have  known  my  Father  also.  These  words  spake  he  in  ue 
treasury,  as  he  taught  in  the  temple.  And  no  man  seized  him ;  for 
his  hour  was  not  yet  come. 

21  Then  said  Jesus  again  to  them,  I  go,  and  ye  shall  seek  me,  and 

22  shall  die  in  your  sin.  Whither  I  go,  ye  cannot  come.  The  Jews 
said  therefore.  Will  he  kill  himself?    Because  he  saith.  Whither 

23  I  go,  ye  cannot  come.  And  he  said  to  them.  Ye  are  of  them  that 
are  beneath ;  I  am  of  them  that  are  above :  ye  are  of  this  world ; 

24  I  am  not  of  this  world.  Therefore  I  said.  Ye  shall  die  in  your 
sins ;  for  if  ye  believe  not  that  I  am,  ye  shall  die  in  your  sins. 

25  Then  said  they  to  him.  Who  art  thou  ?     And  Jesus  saith  io  them, 

26  Even  what  I  say  to  you  from  the  beginning.  I  have  many  things 
to  say  and  to  judge  of  you ;  but  he  that  sent  me  is  true ;  and  I 

27  speak  to  the  world  the  things  which  I  have  heard  from  him.   They 

15*  Ye  judge  after  the  fteak-^Aa  the  flef h,  that  u,  corrupt  nature  dictates.  I 
judge  no  man — Not  thus ;  not  now ;  not  at  my  first  coming. 

16.  I  am  not  alone — No  more  in  judging,  than  in  testifying :  hut  I  and  the 
Father  that  sent  me — His  Father  is  in  him,  and  he  is  in  ths  Father^  chap,  ziv, 
10,  11 ;  and  so  the  Father  is  no  more  alone  without  tlie  Son,  than  the  Son  is 
without  the  Father,  Frov.  viii,  33,  23,  30.  His  Father  and  he  are  not  one  and 
another  God,  but  one  God,  (Uiough  distinct  persons,)  and  so  inseparable  from 
each  other.  And  though  the  Son  came  from  the  Father,  to  assume  human  naton, 
and  perform  his  oflice  as  the  Messiah  upon  earth,  as  God  is  sometimes  «aid  to 
come  from  heaven,  for  particular  manifestations  of  himself;  yet  Christ  did  not 
leave  the  Father,  nor  the  Father  leave  him,  any  more  than  God  leaves  boavea 
when  he  is  said  to  come  down  to  the  earth. 

19.  Then  eaid  they  to  him.  Where  is  thy  Father  7  Jemto  answered — Showing 
the  perveraeness  of  their  question ;  and  teaching  that  they  ought  first  to  know 
the  Son,  if  they  would  know  the  Father.  Where  the  Father  ts-*he  shows, 
ver.  33.  Meantime  he  plainly  intimates  that  the  Father  and  he  were  disiinot 
persons,  as  they  were  two  witnesses ;  and  yet  one  in  essence,  as  the  knowladfs 
of  him  includes  the  knowledge  of  the  Father. 

33.  Ye  ore— Again  he  passes  oTor  their  interruption,  and  proves  what  he 
adTaneed,  ver.  31.  Of  them  that  are  h^%eath — From  the  earth.  /  am  of  them 
that  are  above — Hero  he  directly  shows  whence  he  came,  even  from  heaven,  and 
whither  he  goes. 

34.  if  ys  believe  not  that  I  am — Here  (as  in  the  58th  verse)  our  Lord  claims 
the  Divine  name,  I  am,  Exod.  iii,  14.  But  the  Jews,  as  if  he  had  stopped  short, 
and  not  finished  the  sentence,  answered.  Who  art  thou  ? 

35.  Even  what  J  eay  to  you  from  the  beginning — ^The  same  which  /  eay  to 
you,  as  it  were  in  one  discourse,  with  one  even  tenor  from  the  time  I  first  spake 
to  you. 

36.  /  have  many  things  to  say  and  to  judge  of  yow—l  have  much  to  sav  om^ 
coming  your  inezcusalMe  unbelief:  but  he  that  sent  me  is  true — Whether  js 
believe  or  no.  And  I  speak  the  things  whiek  J  have  heard  from  him^l  dslsiw 
troly  what  he  hath  given  me  in  charge. 

»  Dent,  ziz,  1ft. 


338  ST.  JOHN. 

28  understood  not  that  he  spake  to  them  of  the  Father.  Jesus  there- 
fore said  to  them,  When  ye  shall  have  lifted  up  the  Son  of  man, 
then  shaU  ye  know  that  I  ax,  and  that  I  do  nothing  of  myself,  but 

29  as  my  Father  hath  taught  me,  I  speak  these  things.  And  he  that 
sent  me  is  with  me ;  the  Father  hath  not  left  me  alone ;  for  I  dc 

30  always  the  things  that  please  him.  As  he  spake  these  words,  many 
believed  on  him. 

31  Then  said  Jesus  to  the  Jews  who  beheved  on  him,  If  ye  con- 

32  tinue  in  my  word,  ye  are  my  disciples  indeed :  And  ye  shall  know 

33  the  truth,  and  the  truth  shall  make  you  free.  They  answered  him. 
We  are  Abraham's  offspring,  and  were  never  enslaved  to  any  man : 

34  how  sayest  thou.  Ye  shall  be  made  free  ?  Jesus  answered  them, 
Verily,  verily  I  say  unto  you.  He  that  committeth  sin  is  the  slave 

35  of  sin :  And  the  riave  abideth  not  in  the  house  for  ever :  but  the  Son 

36  abideth  for  ever.   If  therefore  the  Son  shall  make  you  free,  you  will 

37  be  free  indeed.   I  know  that  ye  are  Abraham's  offspring ;  yet  ye  seek 

38  to  kill  me,  because  my  word  hath  no  place  in  you.  I  speak  that  which 
I  have  seen  with  my  Father,  and  ye  do  that  which  ye  have  heard 

39  from  your  father.  They  answered  and  said  to  him,  Abraham  is  our 
father.    Jesus  saith  to  them,  If  ye  were  the  children  of  Abraham 

40  ye  would  do  the  works  of  Abraham.     But  now  ye  seek  to  kill  me, 

41  a  man  who  have  told  you  the  truth  which  I  have  heard  from  Grod. 
Abraham  did  not  thus.  Ye  do  the  deeds  of  your  father.  They  said 
to  him,  We  were  not  bom  of  fornication ;  we  have  one  Father,  even 

42  God.  Jesus  said  to  them.  If  Grod  were  your  Father,  ye  would 
love  me ;  for  I  proceeded  forth,  and  come  from  God.     I  am  come 

43  not  of  myself,  but  he  hath  sent  me.    Why  do  ye  not  understand 

97.  Tke^  vmderwtood  twl-— That  by  him  that  niit  him  he  meant  God  the  Father, 
nerefore  in  the  38th  and  99th  veraea  he  apeaka  plainly  of  the  Father,  and  again 
elaima  the  Divine  name,  I  am. 

98.  When  ye  shall  hate  lifted  «p— On  the  croaa,  yt  ehall  Imow— And  ao  many 
of  them  did,  that  I  am— God  over  all ;  and  that  Ida  nothing  of  myaelf—Bmng 
one  with  the  Father. 

99.  The  Father  hath  not  left  me  alone — ^Never  iW>m  the  moment  I  came  into 
the  world. 

99.  The  (mtA— Written  in  your  hearU  bj  the  Spirit  of  God,  ehall  make  you 
free    From  guilt,  ain,  miaory,  Satan. 

33.  They — ^The  other  Jew*  that  were  by,  (not  thoae  that  believed,)  as  appears 
by  the  whole  tenor  of  the  conTersation.  We  were  never  enriaoed  to  aiM  man — A 
bold,  notorioua  untruth.    At  that  very  time  they  were  emlaved  to  the  Romana. 

34.  Jeeue  anevDered^-Eeeh  branch  of  their  objection,  first  eonoemin^  freedom, 
then  oonceminff  their  being  Abraham'a  olBipring,  ver.  37,  Slc,  He  that  eommit- 
teth  «tJi,  ie,  in  net,  the  elave  ofein. 

35.  And  the  elave  abideth  not  in  the  houee — All  ainnen  shall  be  cast  out  of 
God'a  houae,  aa  the  alave  waa  oat  of  Abraham'a :  but  J,  the  Son,  abide  therein 
far  ever. 

9S,  If  I  therefore  make  you  free,  ys-ndiall  partake  of  the  same  priTilege:  being 
SMde  irao  from  all  gnilt  and  am,  ye  ahall  alnde  in  the  house  of  God  for  ever. 

37.  /  know  that  ye  are  Abrahamfe  ofifring'^Aa  to  the  other  branch  of  yout 
objection,  /  know  that  ye  are  Abraham*e  ojfepring,  after  the  flesh ;  but  not  in  e 
actual  aenae*  Ye  are  not  ibllowen  of  the  ftiUi  of  Abraham :  my  word  hath 
BO  plaoo  in  your  hearts. 

41.  Ye  do  the  deeds  of  your  father^Wo  ia  not  named  jeiL  But  when  the; 
preenmed  to  call  God  their  father,  then  he  is  expressly  called  the  devil,  Yer.  44. 

49.  Imroeeeded  forth — As  God,  and  come — ^As  Christ. 

49.  Ye  eamwt    Soch  is  your  stubbQinneai  and  pridsi  iksr— Raoeife,  obey. 


CHAPTER  vni  9n 

44  my  discourse  ?  Even  because  ye  cannot  hear  my  word.  Te  are 
of  your  father  the  devil,  and  your  will  is  to  do  the  desires  of  your 
father.  He  was  a  murderer  from  the  beginning,  and  abode  not  in 
the  truth ;  for  there  is  no  truth  in  him.     When  he  speaketh  a  lie, 

45  he  speaketh  of  his  own ;  for  he  is  a  liar,  and  the  father  of  it.     But 

46  because  I  speak  the  truth,  ye  believe  me  not.  Which  of  yon  coq- 
victeth  me  of  sin  ?   And  if  I  speak  the  truth,  why  do  ye  not  beliere 

47  me  1    He  that  is  of  God  heareth  God's  wovds ;  ye  Uierefore  hear 

48  tkem  not,  because  ye  are  not  of  God.  Then  answered  the  Jews, 
and  said  to  him.  Say  we  not  well  that  thou  art  a  Samaritan,  and 

49  hast  a  devil?    Jesus  answered,  I  have  not  a  devil;  but  I  honour 

50  my  Father,  and  ye  dishonour  me.     I  seek  not  my  own  glory; 

51  there  is  one  that  seeketh  it  and  judgeth.    Verily,  verily  I  say  unto 

52  you.  If  a  man  keep  my  word,  he  shall  never  see  death.  Then 
said  the  Jews  to  him.  Now  we  know  that  thou  hast  a  devil.  Abra- 
ham is  dead  and  the  prophets :  yet  thou  sayest.  If  a  man  keep  my 

53  word,  he  shall  never  taste  of  death.     Art  thou  greater  than  our 

54  father  Abraham,  who  is  dead?  The  prophets  also  are  dead. 
Whom  makest  thou  thyself?  Jesus  answered.  If  I  honour  myself, 
my  honour  is  nothing;  it  is  my  Father  that  honoureth  me,  of 

55  whom  ye  say.  He  is  our  God.  Yet  ye  have  not  known  him :  but 
I  know  him.    And  if  I  should  say  I  know  him  not,  I  should  be  a 

66  liar  like  you :  but  I  know  him,  and  keep  his  word.  Your  father 
Abraham  longed  to  see  my  day;  and  he  saw  it  and  was  glad. 

mj  word.    Not  being  denroui  to  do  my  will,  ye  oumot  nndentand  my  doetrias, 
chap.  yU,  17. 

44.  He  wa9  m  mmrdtrer — In  inclination, /rom  tk§  hegmmmg — Of  hit  beconung 
a.  devil ;  mnd  abode  not  in  the  <nitA— Commencing  moraerer  and  liar  at  the  §uam 
time.  And  certainly  he  too*  a  killer  of  men  (as  the  Greek  word  properly  ngnifies) 
firom  the  beginning  of  the  world :  for  firom  the  very  creation  he  deeigned  and  emu 
tcived  the  ruin  of  men.  When  he  epeuketh  a  lie,  he  epeake^  of  hie  oion— For  he 
la  the  proper  parent,  and,  as  it  were,  creator  of  it.  See  the  origin  not  only  of 
liee,  hot  of  evil  in  general ! 

45.  Because  I  epeak  the  lm(A— Which  liars  hate. 

46.  Which  of  you  conoieteth  me  of  tin  ? — And  is  not  my  life  as  unreprovabls  •• 
my  doctrine  7    Does  not  my  whole  behaviour  confirm  the  truth  of  what  I  tsaoh  t 

47.  He  that  ie  of  God^ThaX  either  loVes  or  fears  him,  heareth—With  joy  ud 
reverence,  €hd*9  wordo — ^Which  I  preach. 

48.  Say  we  not  well — Haye  we  not  just  cause  to  say,  Thou  art  a  SnmmrJium 
An  enemy  to  our  Church  and  nation ;  and  hatt  a  devilf — ^Art  poasaand  by  a.  ptond 
and  lying  spirit  7 

49.  /  honour  my  Father — I  seek  his  honour  only. 

50.  /  oeek  not  my  own  glory — ^That  is,  as  I  am  the  Messiah,  I  oonaolt  not  my 
own  glory.  I  need  not.  For  my  Father  oonsulteth  it,  and  will  pass  sentenoe  on 
you  accordingly. 

51.  If  a  man  keen  msf  word — So  will  mv  Father  consult  my  glory.  We  keep 
his  doctrine  by  beueving,  his  promises  by  hoping,  his  comnMnd  by  obeying. 
He  ehall  never  oee  death-~That  is,  death  etwnal.  He  shall  live  for  ever.  Hereby 
he  proves  that  he  was  no  Samaritan;  for  the  Samaritans  in  general  wen 
Sadducoes. 

54.  if /Asnoto'mvse/^— Referring  to  thehr  words.  Whom  fnakeot  thou  thymSff 
56.  He  fois  tl— By  nith  in  types,  figures,  and  promises ;  as  partioiilaihr  in 
Melchisedec;  in  the  appearance  of  Jehovah  to  him  in  the  plains  or  Mamre.  6ea« 
zviii,  1 ;  and  in  the  promise  that  m  Ats  oeed  all  the  nationo  of  the  earth  JM  Is 
Ueooed.  Possibly  he  had  likewise  a  peculiar  revelation  either  of  Chrislfsinler 
seoond  coming. 


240  ST.  JOHN. 

57  Then  said  the  Jews  to  him,  Thou  art  not  yet  fifty  years  old,  and  hast 

58  thou  seen  Abraham  ?    Jesus  said  to  them,  Verily,  verily  I  say  unto 

59  you,  Before  Abraham  was,  I  AM.  Then  they  took  up  stones  to  cast  at 
him ;  but  Jesus  concealed  himself,  and  went  out  of  the  temple, 
going  through  the  midst  of  them,  and  so  passed  on. 

IX.     And  as  he   passed  on,  he  saw  a  man  blind  from  his  birth. 

2  And  his  disciples  asked  him,  saying.  Master,  who  sinned,  this 

3  man,  or  his  parents,  that  he  was  bom  blind?  Jesus  answered. 
Neither  hath  this  man  sinned,  nor  his  parents ;  but  that  the  works 

4  of  God  might  be  made  manifest  through  him.  I  must  work  the 
works  of  hun  that  sent  me,  while  it  is  day ;   the  night  is  coming 

5  when  no  man  can  work.    While  I  am  in  the  world,  I  am  the  light 

6  of  the  world.  Having  said  this,  he  spat  on  the  ground,  and  made 
clay  with  the  spittle,  and  anointed  the  eyes  of  the  blind  man  with 
the  clay,  and  said  to  him.  Go,  wash  at  the  pool  of  Siloam  (which 

7  is  by  interpretation,  Sent.)  He  went  therefore,  and  washed,  and 
came  seeing. 

57.  T^loii  art  not  yetfify  f/tart  o2i— At  the  moit.  Perhq»  the  gravity  of  oar 
Lord*!  eoimtenance,  together  with  hie  efflictions  and  labours,  mi^ht  make  him 
ifpear  older  than  he  really  was.  Ua»t  thou  oeen  Abraham — ^Which  they  justly 
•apposed  must  have  been,  if  Abraham  had  seen  him, 

8o.  Before  Ahraham  woo  I  AM—Even  from  everlasting  to  everlasting.  Thi/i 
is  a  direct  answer  to  the  objection  of  the  Jews,  and  shows  how  much  greater  he 
was  than  Abraham. 

59.  Then  theytook  up  wtoneo — ^To  stone  him  as  a  blasphemer ;  hut  Jeeue  con* 
eeaUd  JktmseZ/'— -Probably  1^  becoming  invisible ;  andoopaeeed  on — ^With  the  same 
•ase  as  if  none  had  been  there. 

IX.  9.  Who  oinnedt  tlue  nuin  or  hieparente,  that  he  wae  bom  blind  ? — ^That  is, 
was  it  for  his  own  sins,  or  the  sins  of  his  parents  t  They  suppose  (as  many  of 
the  Jews  did,  though  without  any  ground  fh>m  Scripture)  that  he  might  have 
sinned  in  a  pre-ezistent  state,  before  he  came  into  the  world. 

S,  Jenu  amowered,  Neither  hath  thio  man  oinned^  nor  hi$  parento — It  was  not 
the  manner  of  our  Lord  to  answer  any  questions  that  were  of  no  use,  but  to 
natiiy  an  idle  curiosity.  Therefore  he  determines  nothing  concerning  this. 
The  scope  of  hit  answer  is,  It  was  neither  for  any  sins  of  his  own,  nor  yet  of  his 
parents ;  but  that  the  power  of  God  might  be  displayed. 

4.  The  nighi  to  cohum^— Christ  is  the  light.    When  the  light  is  withdrawn 
night  comes,  when  no  man  can  work — No  man  can  do  any  thing  toward  working 
oat  his  salvation  aiier  this  life  is  ended.    Yet  Christ  can  work  always.    But  he 
was  not  to  work  upon  earth,  only  during  the  day,  or  season  which  was  appointed 
for  him. 

5.  I  am  the  light  of  the  world — I  teach  men  inwardly  by  my  Spirit,  and  out- 
wardly by  my  preaching,  what  is  the  will  of  God ;  and  I  show  them,  by  my 
ezample,  how  they  must  do  it. 

6.  lie  anointed  the  eueo  of  the  biind  num  with  the  eloy— This  mi|rht  almost  have 
blinded  a  man  that  had  sight.  But  what  could  it  do  toward  coring  the  blind  ? 
It  reminds  us  that  God  is  no  farther  from  the  event,  when  he  woriu  either  with, 
or  without  means,  and  that  all  the  creatures  are  only  that  which  his  almighty 
operation  makes  them. 

7.  OOf  waoh  at  the  pool  of  tStZoaiii— Perhaps  our  Lord  intended  to  make  the 
miracle  more  taken  notice  of.  For  a  crowd  of  people  would  naturally  gather 
round  him  to  observe  the  event  of  so  strange  a  prescription,  and  it  is  exceeding 
probable,  the  guide  who  must  have  led  him  m  traversing  a  neat  part  of  the  city, 
woold  mention  the  errand  he  was  going  upon,  and  so  call  all  those  who  saw  hun 
to  a  greater  attention. 

Fram  the  foontain  of  Siloam,  which  was  withoat  the  walls  of  Jerasalem,  a  lit. 
tie  stnaa  flowed  into  the  city,  and  was  noeivod  in  a  kind  of  basin,  near  the 
tmnplo,  sad  called  the  pool  of^BUoun.    Which  i$,  by  interpretation^  Son$^-And 


CHAPTER  IX.  ^l 

8  Then  th^e  neighbours  and  they  who  had  seen  him  before,  when 

9  he  was  blind,  said,  Is  not  this  he  who  used  to  sit  begging  ?    Soma 
said,  This  is  he :  others,  He  is  like  him :  but  he  said,  I  am  A^ 

10  They  said  to  him,  How  were  thine  eyes  opened  ?    He  answered 

11  and  said,  A  man  called  Jesus  made  clay  and  anointed  my  eyes, 

12  and  said  to  me.  Go  to  the  pool  of  Siloam  and  wash.  And  I  went, 
and  washed,  and  received  sight.  Then  said  they  to  him.  Where 
is  he  ?  He  said,  I  know  not. 

13  They  bring  to  the  Pharisees  the  man  who  had  aforetime  been 

14  blind.    (It  was  the  Sabbath,  when  Jesus  made  the  clay  and  opened 

15  his  eyes.)  Again  the  Pharisees  also  asked  him  how  he  had 
received  his  sight  ?  He  said  to  them.  He  put  clay  on  my  eyes,  and 

16  I  washed,  and  see.  Therefore  said  some  of  the  Pharisees,  This 
man  is  not  of  God  because  he  keepeth  not  the  Sabbath.     Others 

17  said.  How  can  a  man  that  is  a  sinner  do  such  miracles  ?  And  there 
was  a  division  among  them.  They  say  to  the  blind  man  again. 
What  sayest  thou  of  him,  for  that  he  hath  opened  thine  eyes  ? 

18  He  said,  He  is  a  prophet.  But  the  Jews  did  not  believe  concern* 
ing  him,  that  he  had  been  blind  and  received  his  sight,  till  they  had 

19  caUed  the  parents  of  him  who  had  received  his  sight.  And  they 
asked  them,  saying,  Is  this  your  son,  who  yo  say  was  bom  blind  ? 

20  How  then  doth  he  now  see  ?  His  parents  answered  them,  and  said 

21  We  know  that  this  is  our  son,  and  that  he  was  born  blind.  But 
how  he  now  seeth,  we  know  not,  or  who  hath  opened  his  eyes  we 
know  not.     He  is  of  age :  ask  him ;  he  will  speak  concerning 

22  himself.  His  parents  said  this  because  they  feared  the  Jews  ;  for 
the  Jews  had  already  agreed.  That  if  any  man  should  own  him  to 

23  be  Christ,  he  should  be  put  out  of  the  synagogue.  Therefore  said 
his  parents.  He  is  of  ago ;  ask  him. 

24  Therefore  they  called  a  second  time  the  man  that  had  been 
blind,  and  said  to  him,  Give  glory  to  God ;  wo  know  that  this  man 

25  is  a  sinner.     He  answered  and  said.  That  he  is  a  sinner  I  know 

26  not :  one  thing  I  know,  that  I  was  blind  and  now  see.  They  said 
to  him  again.  What  did  he  to  thee  ?  How  opened  he  thine  eyes  ? 

27  He  answered  them,  I  have  told  you  already,  and  ye  did  not 
hearken  :  why  would  you  hear  t^  again  ?  Are  ye  also  willing  to  be 

28  his  disciples  ?    Then  they  reviled  him  and  said.  Thou  art  a  disci- 


BO  was  a  type  of  the  Messiah,  who  was  sent  of  God.  He  went  and  waahed,  and 
eame  teeing — He  believed,  and  obeyed,  and  found  a  blessing.  Had  he  been  wise 
in  his  own  eyes,  and  reasoned,  like  Naaman,  on  the  impropriety  of  the  means, 
he  had  justly  been  left  in  darkness.  Lord,  may  our  proud  hearts  be  subdued  to 
the  methods  of  thy  recovering  grace !  May  we  leave  thee  to  choose  how  thou 
wilt  bestow  favours,  which  it  is  our  highest  interest  to  receive  on  any  terms. 

11.  A  nuin  caUed  Jemu — He  seems  to  have  been  before  totally  ignorant  of  him. 

14.  Anointing  the  eyee — With  any  kind  of  medicine  on  the  Sabbath,  was 
particularly  forbidden  by  the  tradition  of  the  elders. 

16.  Thi»  man  4$  not  of  God — Not  sent  of  God.  How  can  a  man  that  i9  a  mUm 
ner — ^That  is^  one  living  in  wilful  sin,  do  tuck  miraelea  ? 

17.  What  9aye9t  thou  of  hint,  for  that  he  hath  opened  thine  eyee  7 — What  infii. 
fence  dost  thou  draw  herefrom  7 

29.  He  ehamld  be  mU  out  of  the  tynagogue — ^That  is,  be  ezcommiinicated. 
97.  Are  ye  mlw    m  well  as  I,  at  len^  conviaoed  and  wiiUng  to  be  kit 
eifleof 

16 


242  ST.  JOHN. 

29  pie  of  that  feUow ;  but  we  are  disciples  of  Moses.  Wo  know  that 
God  spake  to  Moses ;  but  we  know  not  this  fellow^  whence  he  is. 

30  The  man  answered  and  said  to  them,  Why,  herein  is  a  marvellous 
thing,  that  ye  know  not  whence  he  is :  although  he  hath  opened 
my  eyes !  We  know  that  God  heareth  not  sinners ;  but  if  a 
man  be  a  worshipper  of  God,  and  do  his  will,  him  he  heareth. 

32  Since  the  world  began  it  was  not  heard  that  any  man  opened  the 

33  eyes  of  one  that  was  bom  blind.     If  this  man  were  not  of  God,  he 

34  could  do  nothing.  They  answered  and  said  to  him,  Thou  wast 
altogether  bom  in  sin,  and  dost  thou  teach  ns  ?  And  they  cast 
him  out. 

35  Jesus  heard  that  they  had  cast  him  out ;   and  having  found  him, 

36  he  said  to  him.  Dost  thou  believe  on  the  Son  of  God  ?   He  an- 

37  Bwered  and  said.  Sir,  who  is  he,  that  I  may  believe  on  him  ?  Jesus 
said  to  him.  Thou  hast  both  seen  him,  and  he  that  talketh  with 

38  thee  is  he.     And  he  said,  Lord,  I  believe.     And  he  worshipped 

39  him.     Jesus  said,  For  judgment  am  I  come  into  the  world,  that  they 

40  who  see  not  may  see,  and  that  they  who  see  may  become  blind. 
And  some  of  the  Pharisees  that  were  with  him  heard  this,  and  said  to 

41  him.  Are  we  blind  also  ?  Jesus  said  to  them.  If  ye  had  been  blind 
ye  would  have  no  sin.  But  now  ye  say,  We  see  :  therefore  your 
sin  remaineth. 

X.  Verily,  verily  I  say  to  you,  he  that  entereth  not  by  tlie  door 
into  the  sheepfold,  but  climbeth  up  some  other  way,  he  is  a  thief 

29.  We  know  not  whence  he  i§ — By  what  power  and  authority  he  does  thMo 
things. 

30.  The  man  answered — ^Utterly  illiterate  as  he  was.  And  with  what  strength 
and  olearneaa  of  reaaon !  So  had  God  opened  the  eyei  of  his  onderttanding,  as 
well  as  his  bodilv  eyea.  Why,  herein  is  a  nurveUouo  thing,  that  ye — ^Tho  teachers 
and  gnides  of  the  people,  should  not  know,  that  a  man  who  has  wrought  a 
miracle,  the  like  or  which  was  never  heard  of  before,  must  be  from  heaven,  sent 
fay  God. 

31.  We — Even  we  of  the  populace,  know  that  Chd  heareth  not  tiiMi«r«— Not 
impenitent  sinners,  so  as  to  answer  their  prayers  in  this  manner.  The  honest 
courage  of  this  man  in  adhering  to  the  truth,  though  he  knew  the  consequence, 
ver.  S9,  gives  him  claim  to  the  title  of  a  confessor. 

33.  He  could  do  nothing — Of  this  kind ;  nothing  miraculous. 

34.  Bom  in  tin — And  therefore,  they  supposed,  bom  blind.  They  coot  hini 
otil—- Of  the  synagogue  ;  excommunicated  hun. 

35.  Hating  found  him — For  he  had  soucrht  him. 

36.  Who  it  he,  that  I  may  believe  ? — ^This  implies  some  degree  of  faith  already. 
He  was  ready  to  receive  whatever  Jesus  said. 

37.  Lord,  I  believe — ^What  an  excellent  spirit  was  this  man  of!  Of  so  deep  and 
strong  an  understanding;  (as  he  had  just  shown  to  the  confusion  of  the  Phari. 
sees,)  and  yet  of  so  teachable  a  temper ! 

39.  For  judgment  am  I  come  into  the  i0or/(^That  is,  the  consequence  of  my 
coming  will  be,  that  by  the  just  judgment  of  God,  while  the  blind  in  body  and 
soul  receive  their  sight,  they  who  boast  they  see,  will  be  given  up  to  still  greatei 
hIindnesB  than  before. 

41.  If  ye  had  been  ft/in(^Invinciblv  ignorant;  if  ye  had  not  had  so  many 
means  of  knowing:  ye  would  have  had  no  stit— Comparatively  to  what  ye  have 
now.  Bui  now  ye  say — ^Ye  yourselves  acknowledge.  Ye  eee,  therefore  your  sin 
Tomameth — ^Without  excuse,  without  remedy. 

X.  1.  He  that  entereth  not  by  the  door — By  Christ  He  is  the  only  lawful  en- 
trance. Jmto  the  ^epfold—Tho  Church.  He  to  a  thief  and  a  roMer— In  God*s 
MeoQot  Soeh  were  all  those  teachnrs,  to  whom  oar  Lord  had  just  been 
speaUof. 


CHAPTER  X.  d43 

2  and  a  robber.     But  h«5  ihat  ontereth  in  by  the  door  is  the  shepherd 

3  of  the  sheep.  To  him  the  door  keeper  openeth,  and  the  sheep 
hear  his  voice,  and  he  calleth  his  own  sheep  by  name,  and  leadeth 

4  them  out.  And  when  he  hath  led  forth  his  own  sheep,  he  goeth 
before  them,  and  the  sheep  follow  him :  for  they  know  his  voice. 

5  They  will  not  follow  a  stranger,  but  will  flee  frpm  him ;  for  they 

6  know  not  the  voice  of  strangers.  This  pnrable  spake  Jesus  to 
them ;  but  they  understood  not  what  things  they  were  which  he 
spake  to  them. 

7  Therefore  Jesus  said  to  them  again.  Verily,  verily  I  say  unto  you, 

8  I  am  the  door  of  the  sheep.     Whosoever  are  come  before  me,  are 

9  thieves  and  robbers  ;  but  the  sheep  did  not  hear  them.  I  am  the 
door ;  if  any  one  enter  in  by  me,  he  shall  be  safe,  and  shall  go  in  and 

10  out,  and  fmd  pasture.     The  thief  cometh  not,  but  to  steal,  and  to  kill, 
and  to  destroy :  I  am  come,  that  they  may  have  life,  and  that  they 

1 1  may  have  it  abundantly :  I  am  the  good  shepherd :  the  good  shep- 

12  herd  layeth  down  his  life  for  the  sheep.     But  the  hireling,  who  is 

3.  To  kim  the  door  keeper  openeth — Christ  is  considered  as  the  shepherd,  ver. 
11.  Am  the  door  in  the  first  and  following  verses.  And  as  it  is  not  unworthy  of 
Christ  to  be  styled  the  door^  by  which  both  the  sheep  and  the  true  pastor  enter, 
■o  neither  is  it  unworthy  of  God  the  Father  to  be  styled  the  door  keeper.  See 
Acts  xiv,  27 ;  Col.  iv,  3 ;  Rev.  iii,  8 ;  Acts  xvi,  14.  And  the  sheep  hear  hie  voice 
— Th«  circumstances  that  follow,  exactly  agree  with  the  customs  of  the  ancient 
eastern  shepherds.  They  called  their  sheep  by  name,  went  before  them  and  Um 
sheep  followed  them.  So  real  Christians  hear,  listen  to,  understand,  and  obey 
the  voice  of  the  shepherd  whom  Christ  hath  sent.  And  he  counteth  them  JUs 
MM,  dearer  than  any  friend  or  brother :  calleth,  advises,  directs  each  by  name^ 
and  leadeth  them  out,  in  the  paths  of  righteousness,  beside  the  waters  of  comfort. 

4.  He  goeth  before  them — In  all  the  ways  of  God,  teaching  them  in  every  point, 
by  example  as  well  as  by  precept ;  and  the  sheep  follow  him — They  tread  in  his 
■taps :  for  they  know  his  voice — Having  the  witness  in  themselves  that  his  words 
are  the  wisdom  and  the  power  of  Ood.  Reader,  art  thou  a  shepherd  of  souls  7 
Then  answer  to  God.     Is  it  thus  with  thee  and  thy  flock  7 

5.  They  will  not  follow  a  stranger — One  whom  Christ  hath  not  sent,  who  doth 
not  answer  the  preceding  description.  Him  they  will  not  follow — And  who  can 
constrain  them  to  it  ?  But  will  flee  from  him — As  from  the  plague.  For  they 
hwno  not  the  voice  of  strangers — ^They  cannot  relish  it ;  it  is  harsh  and  grating  to 
tham.    They  find  nothing  of  God  therein. 

6.  They — The  Pharisees,  to  whom  our  Lord  more  immediately  spake,  as  ap. 
pears  from  the  close  of  the  foregoinjif  chapter. 

7.  I  am  the  door — Christ  is  both  the  Door  and  the  Shepherd,  and  all  things. 

8.  Whosoever  are  come — Independently  of  me,  assuming  any  part  of  my  cha. 
raeter,  pretending,  like  your  elders  and  rabbis,  to  a  power  over  the  consciences 
of  men,  attempting  to  make  laws  in  the  Church,  and  to  toach  their  own  traditions 
as  the  way  of  salvation  :  all  those  prophets  and  expounders  of  God*s  word,  that 
enter  not  by  the  door  of  the  sheepfold,  but  run  before  I  have  sent  them  by  mj 
Spirit.  Our  Lord  seems  in  particular  to  speak  of  those  that  had  undertaken  this 
office  since  he  begran  his  ministry,  are  thieves — Stealing  temporal  profit  to  them, 
selves,  mnd  r066«r#— Plundering  and  murdering  the  sheep. 

9.  If  any  one — As  a  sheep,  enter  in  by  me — Through  faith,  he  shall  be  safe-^ 
From  the  wolf,  and  from  those  murdering  shepherds.  And  shall  go  in  and  out 
— Shall  continually  attend  on  the  shepherds  whom  I  have  sent ;  and  shall  find 
pasture — Food  for  his  soul  in  all  circumstances. 

10.  The  thief  cometh  not  but  to  steal,  and  to  kiU,  and  to  destroy — That  is,  no- 
thing else  can  be  the  consequence  of  a  shepherd's  coming,  who  does  not  snter 
in  by  me. 

13.  But  the  hsreling — It  is  not  the  bare  receiving  hire,  which  denominatflt  a 
■Ma  a  Uraliiig:  (for  the  Uiourer  i9  worthy  of  kit  hkes  Jomu  Chiift  Unnlf 


2U  ST.  JOHN. 

not  the  shepherd,  whose  own  the  sheep  are  not,  seeth  the  Tolf 
coming,  and  loaveth  the  sheep,  and  fleeth :  so  the  wolf  seizeth  them. 

13  and  scattoreth  the  sheep.     The  hirehng  fleeth,  because  he  is  a 

14  hireling,  and  careth  not  for  the  sheep.     I  am  the  good  shepherd, 

15  and  know  my  sheep,  and  am  known  of  mine :  (As  the  Father  know- 
eth  me,  and  I  know  the  Father)  and  I  lay  down  my  life  for  the 

16  sheep.  I  have  also  other  sheep  which  are  not  of  this  fold  :  1  must 
bring  them  likewise,  and  they  will  hear  my  voice,  and  there  shall 

17  be  one  flock,  and  one  shepherd.     Therefore  doth  my  Father  love 

18  me,  because  I  lay  down  my  life,  that  I  may  take  it  again.  No  one 
takcth  it  from  me,  but  I  lay  it  down  of  myself.  I  have  power  to  lay 
it  down,  and  I  have  power  to  take  it  again.     This  commission  have 

19  I  received  of  my  Father.     There  was  again  a  division  among 

20  the  Jews  because  of  these  sayings.  Many  of  them  said.  He  hath  a 
devil,  and  is  mad :  why  hear  ye  him  ?    Others  said,  These  are  not 

2i  the  words  of  one  that  hath  a  devil.     Can  a  devil  open  the  eyes  of 

the  blind  ? 
32       Now  the  feast  of  the  dedication  came  on  at  Jerusalem :  and  it 

being  the  Judge :  yea,  and  the  Lard  hath  ordained,  that  they  who  preach  the  Got. 
pel,  ehould  live  of  the  Ooapel :)  but  the  loving  hire :  the  loving  the  hire  more  than 
the  work :  the  working  for  the  sake  of  the  hire.  He  is  a  hireling,  who  would 
not  work,  were  it  not  tor  the  hire ;  to  whom  this  is  the  great  (if  not  only)  mo- 
tive of  working.  O  God !  If  a  man  who  works  only  for  hire  is  such  a  wretch, 
a  nkere  thief  and  a  robber,  what  is  he  who  continually  takes  the  hire,  and  yet 
does  not  work  at  all  7  The  wolf — signi6es  any  enemy  who,  by  force  or  fraud, 
attacks  the  Christian's  faith,  liberty,  or  life.  So  the  wolf  oeixeth  and  scattoreth 
the  Mock — He  soizeth  some,  and  scattereth  the  rest ;  the  two  ways  of  hurting  the 
flock  of  Christ. 

13.  The  hireling  fleeth  because  he  is  a  hireling — Because  he  loves  the  hire,  not 
the  sheep. 

14.  /  know  my  sheep — With  a  tender  regard  and  special  care  :  and  am  known 
of  mine — ^With  a  holv  con6denoe  and  affection. 

15.  As  the  Father  knoweth  me,  and  I  know  the  Father — With  such  a  knowledge 
as  implies  an  inexpressible  union :  and  1  lay  down  my  life — Speaking  of  the 
present  time.     For  his  whole  life  was  only  a  going  unto  death. 

16.  /  have  also  other  sheep — Which  ho  foreknew  ;  which  are  not  ofthisfold^ 
Not  of  the  Jewish  Church  or  nation,  but  Gentiles.  /  must  bring  them  likewise — 
Into  my  Church,  the  general  assembly  of  those  whose  names  are  written  in  hea- 
ven. And  there  shall  be  one  flock — (Not  onefold,  a  plain  ialso  print)  no  corrupt 
or  divided  flocks  remaining.  And  one  shepherd — Who  laid  down  his  life  for  the 
sheep,  and  will  leave  no  hireling  among  them.  The  imity  both  of  the  flock  and 
the  shepherd  shall  be  completed  in  its  season.  The  shepherd  shall  bring  all  into 
one  flock  :  and  the  whole  flock  shall  hear  the  one  shepherd. 

17.  /  lay  down  my  life  that  I  may  take  it  again^-I  cheerfully  die  to  expiate  the 
sins  of  men,  to  the  end  I  may  rise  again  for  their  justification. 

18.  /  lay  it  down  of  myself — By  my  own  free  act  and  deed.  /  have  power  to 
lay  it  down,  and  1  have  power  to  take  it  again — I  have  an  original  power  and 
right  of  myself,  both  to  lay  it  down  as  a  ransom,  and  to  take  it  again,  afler  full 
satisfaction  is  made,  for  the  sins  of  the  whole  world.  This  commission  have  I  re. 
eeived  of  my  Father — Which  I  readilv  execute. 

He  chiefly  spoke  of  the  Father,  before  his  suffering:  of  his  own  glory,  ailer  it. 
Our  Lord's  receiving  this  commission  as  mediator  is  not  to  be  considered  as  the 
ground  of  his  power  to  lay  down  and  resume  his  life.  For  this  he  had  in  him 
■elf,  as  having  an  original  right  to  dispose  thereof,  antecedent  to  the  FatherV 
commission.  But  this  commission  was  the  reason  why  he  thus  used  his  power 
in  li^yioff  down  his  life.    He  did  it  in  obedience  to  his  Father. 

91.  These  are  not  the  wards — ^The  word  in  the  original  takes  in  actions  too. 

89.  Z:  was  tks  fsMSt  of  the  dsHaatiam-^hkitiiwXed  by  Judas  Maccabeus,  1  Mocc. 


CHAPTER  X.  9411 

23  if»ji8  winter.    And  Jesus  was  walking  in  the  temple,  in  Solomon's 

24  porticOv     Then  came  the  Jews  round  about  him,  and  said  to  him. 
How  long  dost  thou  keep  us  in  suspense  ?     If  thou  be  the  Christy 

25  tell  us  plainly.    Jesus  answered  them,  I  have  told  you  ;  yet  ye  do 
not  believe  ;  the  works  that  I  do  in  my  Father's  name,  they  testiiy 

26  of  me.     But  as  I  have  told  you,  ye  do  not  believe,  because  ye  are 

27  not  of  my  sheep.     My  sheep  hear  my  voice,  and  I  know  them,  and 

28  they  follow  me.    And  I  give  them  eternal  life,  and  they  shall  never 

29  perish,  neither  shall  any  pluck  them  out  of  my  hand.     My  Father, 
who  gave  them  me,  is  greater  than  all ;  and  none  shall  pluck  them 

30  out  of  my  Father's  hand.     I  and  the  Father  are  one. 

31  Then  the  Jews  again  took  up  stones  to  stone  him.     Jesus  an- 

32  swered  them.  Many  good  works  have  I  showed  you  from  my  Fa* 

33  ther;   for  which  of  those  works  do  ye  stone  me?     The  Jews 
answered  him,  We  stone  thee  not  for  a  good  work,  but  for  bias- 

34  phemy,  and  because  thou  being  a  man,  makest  thyself  God.    Je* 
sus  answered  them.  Is  it  not  written  in  your  law,  *  I  said  ye  are 

.  35  gods  t     If  he  call  them  gods  to  whom  the  word  of  God  came  (and 

36  3ie  Scripture  cannot  be  broken)  say  ye  of  him  whom  God  nath 

sanctified  and  sent  into  the  world,  'fhou  bla^hemest,  becanse  I 

iv,  59,  when  he  purged  and  dedicated  the  altar  and  temple  after  they  had  been 
polluted.  So  our  Lord  observed  feativals  even  of  human  appointment.  la  it  notf 
at  least,  innocent  for  us  to  do  the  same  7 

33.  In  Sohm^n^B  portico — Josephus  informs  us,  that  when  Solomon  built  ths 
temple,  he  filled  up  a  part  of  the  adjacent  valley,  and  built  a  portico  over  it  to. 
ward  the  east.  This  was  a  noble  structure,  supported  by  a  wall  four  hundred 
cubita  high :  and  continued  even  to  the  time  of  Albinus  and  Agrippa,  which  tnm 
several  vean  after  the  death  of  Christ. 

26.  Ye  do  not  believe,  beeauoe  ye  are  not  of  my  oheep — Because  ye  do  not,  will 
not  follow  me :  because  ye  are  proud,  unholy,  lovers  of  praise,  lovers  of  the 
world,  lovers  of  pleasure,  not  of  God. 

97,  28,  39.  My  oheep  hear  my  voice,  and  I  know  them,  and  they  follow  me,  ite. 
—Our  Lord  still  alludes  to  the  discourse  he  had  before  this  festival.  As  if  he 
hid  said,  My  sheep  are  they  who,  1.  Hear  my  voice  by  faith ;  2.  Are  known  (that 
is,  approved)  by  mo,  as  loving  me ;  and  3.  follow  me,  keep  ray  commandmentit 
with  a  believing,  loving  heart.  And  to  those  who,  1.  Truly  believe  (observe  three 
promises  annexed  to  three  conditions)  I  give  eternal  life.  He  does  not  say, 
I  will,  but  I  gine.  For  he  that  believeth  hath  everlaeting  life.  Those  whom,  3.  / 
knew  truly  to  love  me,  shall  never  perieh,  provided  they  abide  in  my  love.  3.  Thoee 
who  follow  in«,  neither  men  nor  devils  can  pluck  out  of  my  hand.  My  Father 
who  hath,  by  an  unchangeable  decree,  given  me  all  that  believe,  love,  and  obey,  ie 
grtaier  than  all  in  heaven  or  earth,  and  none  it  able  to  pluck  them  out  of  hie  hand. 

30.  /  and  the  Father  are  one — Not  by  consent  of  will  only,  but  by  unity  of 
power,  and  consequently  of  nature.  Are — ^This  word  confutes  Sabelliug,  provinff 
the  i^urality  of  persons :  one — This  word  confutes  Arius,  proving  the  unity  of 
nature  in  God.  Never  did  any  prophet  before,  from  the  beginning  of  the  world* 
nee  any  one  expression  of  himself,  which  could  possibly  be  so  interpreted  as  this 
and  other  expressions  were,  by  all  that  heard  our  Lord  speak.  Therefore  if  he 
was  not  God  he  must  have  been  the  vilest  of  men. 

35,  If  he  (God)  eaUed  them  gode  unto  whom  the  word  of  Ood  came,  (that  is,  to 
whom  God  was  then  speaking,)  and  the  Scripture  cannot  be  broken — That  is,  no. 
thine  which  b  written  therein  can  be  censured  or  rejected.  « 

36.  Say  ye  of  him  whom  the  Father  hath  eanetified,  and  eent  into  the  weri^r^ 
This  sanctinoation  (whereby  ho  is  essentially  the  Holy  One  of  God)  is  mentioned 
as  prior  to  his  mission,  and  together  with  it  implies,  Christ  was  God  in  the  hi^ 
eii  Mnae,  infinitely  superior  to  that  wherein  those  judges  were  so  oallsd. 

•FMdoilxxxii,6w 


246  ST.  JOHN. 

37  said,  I  am  the  Son  of  God  ?    If  I  do  not  the  works  of  my  Father, 

38  believe  me  not.     But  if  I  do,  though  ye  believe  not  me,  believe  the 
works,  that  ye  may  know  and  believe,  that  the  Father  is  in  me, 

39  and  I  in  him.     Therefore  they  sought  again  to  seize  him ;  but  he 
escaped  out  of  their  hands. 

40  And  he  went  away  again  beyond  Jordan,  to  the  place  where  John 

41  baptized  at  first,  and  there  he  abode.     And  many  came  to  him  and 
said,  John  did  no  miracle :  but  all  things  that  John  spake  of  this 

42  man  were  true.     And  many  believed  on  him  there. 

XI.     Now  one  Lazarus,  of  Bethany,  the  town  of  Mary,  and  her  sis* 

2  ter  Martha,  was  sick.     (It  was  that  Mary  who  anointed  the  Lord 
with  ointment,  and  wiped  his  feet  with  her  hair,  whose  brother 

3  Lazarus  was  sick.)     Therefore  his  sisters  sent  to  him,  saying, 

4  Lord,  behold  ha  whom  thou  lovest  is  sick.     Jesus  hearing  t/,  said. 
This  sickness  is  not  to  death,  blit  for  the  glory  of  God,  that  the 

5  Son  of  God  may  be  glorified  thereby.     Now  Jesus  loved  Martha, 

6  and  her  sister,  and  Lazarus.     So  after  he  had  heard  that  he  was 

7  sick,  he  abode  still  two  days  in  the  place  where  he  was.     Then 
afler  this  he  saith  to  the  disciples.  Let  us  go  into  Judea  again. 

8  The  disciples  say  to  him.  Master,  the  Jews  but  now  sought  to 

9  stone  thee,  and  §oest  thou  thither  again  ?     Jesus  answered,  Are 
there  not  twelve  hours  in  the  day  ?     If  any  man  walk  in  the  day 

10  he  stumbleth  not,  because  ho  seeth  the  light  of  this  world.     But  if 

11  any  man  walk  in  the  night,  he  stumbleth,  because  the  light  is  not 
J  2'  in  him.     Thus  he  spake,  and  afier  that  he  saith  to  them.  Our  friend 

38.  That  jte  may  know  and  believe — In  some  a  more  ezaot  knowledfe  precedes^ 
in  otheni  it  follows  faith.  /  am  in  the  Father  and  the  Father  in  me.  J  and  the 
Fmther  are  ane — ^Tbete  two  sentences  illustrate  each  other. 

40.  To  the  desert  flace  where  John  haptixed,  and  gave  so  honourable  a  testi. 
mony  of  him. 

41 .  John  did  no  miraele — ^An  honour  reserved  for  him,  whose  forerunner  he  was. 
XI.  1.  One  Lazaru9—~\i  is  probable,  Lazarus  was  younger  than  his  sisters. 

Bethany  is  named,  the  town  of  Marj  and  Martha,  and  Lazarus  is  mentioned 
alter  tnem,  ver.  5.  Ecolesiastical  history  informs  us,  that  Lazarus  was  now 
thirty  yean  old,  and  that  he  lived  thirty  years  afler  Christ's  ascension. 

9.  It  woe  that  Mary  who  afterward  anointed.  Sue.  She  was  more  known  than 
her  elder  sister  Martha,  and  as  such  is  named  before  her. 

4.  Thie  mekneos  ie  not  to  death,  hut  far  the  glory  of  Ood-^The  event  of  this 
siokness  will  not  bo  death,  in  the  usual  sense  of  the  word,  a  final  separation  of 
his  soul  and  body;  but  a  manifestation  of  the  glorious  power  of  God. 

7.  Let  u»  go  into  Judea — From  the  country  east  of  Jordan,  whither  he  had  re. 
tired  some  time  before,  when  the  Jews  souglit  to  stone  him,  chap,  z,  39,  40. 

9.  Are  there  not  twelve  houre  in  the  day  ? — The  Jews  always  divided  the  space 
from  sunrise  to  sunset,  were  the  dajrs  longer  or  shorter,  into  twelve  parts :  so 
that  the  hours  of  their  day  were  all  the  year  the  same  in  number,  though  much 
■horter  in  winter  than  in  summer.  If  any  man  walk  in  the  dmy  he  wtmnUeth  not — 
As  if  he  had  said,  So  there  is  such  a  space,  a  determined  time,  which  God  has 
allotted  me.  During  that  time  I  etumble  not,  amidst  all  the  snares  that  are  laid 
for  me.  Becauee  he  eeeth  the  light  of  thie  world — And  so  I  see  the  light  of  God 
■orrounding  me. 

«  10.  But  i/  a  man  walk  in  the  night — If  he  have  not  light  from  God ;  if  his  pro. 
vidence  does  no  longer  protect  him. 

11.  Otir  friend  Lazarue  eleepeth — ^This  he  spoke,  just  when  he  died.  Sleep- 
etA— Such  is  the  death  of  eood  men  in  the  language  of  heaven.  But  the  disci, 
pies  did  not  yet  understand  this  language.  And  the  slowness  of  our  understand, 
ing  makes  the  Scripture  often  descend  to  our  barbarous  manner  of 


CHAPTER  XI  Wr 

13  Lazarus  sleepeth;  but  I  go  to  awake  him.  Then  the  disciples 
said,  Lord,  if  he  sleep,  he  will  recover.    Jesus  spake  of  his.  death ; 

14  but  (hey  thought  he  had  spoken  of  the  natural  rest  in  sleep.     Then 

15  said  Jesus  to  them  plainly,  Lazarus  is  dead.  And  I  am  glad  for 
your  sake  I  was  not  there,  that  ye  may  believe :  but  let  us  go  to 

16  him.  Then  said  Thomas,  called  Didymus,  to  his  fellow  disciples. 
Let  us  also  go,  that  we  may  die  with  him. 

17  When  Jesus  came,  he  found  he  had  been  now  four  days  in  the 

18  tomb.     (Now  Bethany  was  near  Jerusalem,  about  fifteen  furlongs 

19  off.)     And  many  of  the  Jews  were  come  to  Martha  and  Mary,  to 

20  comfort  them  concerning  their  brother.  When  Martha  heard  that 
Jesus  was  coming,  she  went  and  met  him ;  but  Mary  sat  in  tha 

21  house.    Then  said  Martha  to  Jesus,  Lord,  if  thou  hadst  been  here, 

22  my  brother  had  not  died.     But  I  know  even  now,  that  whatsoever 

23  thou  wilt  ask  of  God,  God  will  give  it  thee.     Jesus  saith  to  her, 

24  Thy  brother  shall  rise  again.     Martha  said  to  him,  I  know  that  he 

25  shall  rise  again  in  the  resurrection  at  the  last  day.  Jesus  said  to 
her,  I  am  the  resurrection  and  the  life ;  he  that  believeth  in  mo^ 

26  though  he  die,  yet  shall  he  live ;  and  whosoever  liveth  and  be- 

27  lieveth  in  me,  shall  not  die  for  ever.  Belie  vest  thou  this  ?  '  She 
saith  to  him.  Yea,  Lord,  I  believe  thou  art  the  Christ,  the  Son  of 

28  God,  who  was  to  come  into  the  world.  Raving  said  this,  she  went 
and  privately  called  Mary  her  sister,  saying.  The  Master  is  come, 

29  and  calleth  for  thee.      As  soon  as  she  heard  t^,  she  arose  quickly 

30  and  came  to  him.     Jesus  was  not  yet  come  into  the  town,  but  was 

31  at  the  place  where  Martha  had  met  him.  The  Jews  then  who 
were  with  her  in  the  house  and  comforted  her,  seeing  Mary,  that 
she  arose  up  quickly  and  went  out,  followed  her,  saying,  Sho  is 

32  going  to  the  tomb  to  weep  there.  When  Mary  was  come  where 
Jesus  was,  and  saw  him,  she  fell  at  his  feet,  saying  to  him.  Lord,  if 

33  thou  hadst  been  here,  my  brother  had  not  died.  When  Jesus  there- 
fore saw  her  weeping,  and  the  Jews  weeping  who  came  with  her, 

34  he  groaned  deeply,  and  troubled  himself  and  said,  Where  have  ye 

35  laid  him  ?     They  say  to  him,  Lord,  come  and  see.     Jesus  wept. 

36  Then  said  the  Jews,  Behold  how  he  loved  him !     And  some  of 


16.  Thonuu  in  Hebrew,  an  Didymus  in  Greek,  signifies  a  twin.     With 
With  JesuB,  whom  he  supposed  the  Jews  would  kill.    It  seenu  to  be  the  langmge 
of  despair. 

30.  Mary  tat  in  the  house — Probably  not  hearing  what  wu  said. 

22.  Whatsoever  thou  wilt  ask,  Ood  will  give  it  thee—So  that  she  already  be- 
lieved he  could  raise  him  from  the  dead. 

25.  /  am  the  resurrection — Of  the  dead.  And  the  life — Of  the  living.  He  lAcC 
believeth  in  me^  though  he  die,  yet  shall  he  live — In  me  everlasting. 

32.  She  fell  at  his  feet — This  Martha  had  not  done.  So  she  makes  amends 
for  her  slowness  in  coming. 

33.  He  groaned — So  ho  restrained  his  tears.  So  he  stopped  them  soon  afWr» 
ver.  38.  He  troubled  himself-^An  expression  amazingly  elegant,  and  fbll  of  tiM 
highest  propriety.  For  the  affections  of  Jesus  were  not  properly  passions,  bat 
voluntary  emotions,  which  were  wholly  in  his  own  power.  And  this  tondir 
trouble  which  he  now  voluntarily  sustained,  was  full  of  the  highest  order  tad 
reason. 

35.  Jesus  wept — Out  of  sympathy  with  those  who  were  in  tears  all  troiuld 
him,  as  well  m  from  a  deep  sense  of  the  misery  sin  had  broof^  upon  ' 
nature. 


248  ST.  JOHN. 

37  them  said,  Could  not  this  person,  who  opened  the  eyes  of  the  blind, 

38  have  even  caused  that  this  man  should  not  have  died  ?  Jesus  again 

39  groaning  in  himself,  cometh  to  the  tomb.  It  was  a  cave,  and  a 
stone  lay  upon  it.  Jesus  saith,  Take  away  the  stone.  Martha, 
the  sister  of  the  deceased,  saith  to  him.  Lord,  by  this  time  he  stink- 

40  eth ;  for  he  had  been  buried  four  days.  Jesus  saith  to  her,  Said  I 
not  to  thee,  if  thou  wouldest  believe,  thou  shouldest  see  the  glory 
of  God  ?  Then  they  took  away  the  stone  from  where  the  dead  lay. 

41  And  Jesus  lifted  up  his  eyes  and  said.  Father,  I  thank  thee  that 

42  thou  hast  heard  me.  And  I  knew  that  thou  hearest  me  always  : 
but  I  spake  this  because  of  the  people  who  stand  by,  that  they 

43  may  believe  that  thou  hast  sent  me.     And  having  spoken  thus,  he 

44  cried  with  a  loud  voice,  Lazarus,  come  forth.  And  he  that  had 
been  dead  came  forth,  bound  hand  and  foot  with  grave  clothes,  and 
his  face  was  wrapt  about  with  a  napkin.  Jesus  saith  to  them.  Loose 
him,  and  let  him  go. 

45  Many  therefore  of  the  Jews  who  were  come  to  Mary,  and  had 

46  seen  the  things  which  Jesus  had  done,  believed  on  him.  But 
some  of  them  went  to  the  Pharisees,  and  told  them  what  things 

47  Jesus  had  done.  Then  the  chief  priests  and  elders  assembled  a 
council  and  said,  What  do  we  ?  For  this  man  doth  many  miracles. 

48  If  we  let  him  thus  alone,  all  men  will  believe  on  him,  and  the 


37.  Could  not  thitperoon  have  even  cauoed^  that  this  man  should  not  have  died  7 — 
Yet  they  never  dreamed  that  be  could  raise  him  again !  What  a  strange  mixture 
of  faith  and  unbelief. 

38.  It  woe  a  eave — So  Abraham,  Isaac,  and  Jacob,  and  their  wives,  except 
Rachel,  were  buried  in  the  cave  of  Machpelah,  Gen.  xlix,  29,  30,  31.  Those 
caves  were  commonly  in  rocks,  which  abounded  in  that  country,  either  hollowed 
by  nature  or  hewn  bv  art.  And  the  entrance  was  shut  up  with  a  great  stone, 
whioh  sometimes  had  a  monumental  inscription. 

39.  Lord,  hy  this  time  he  etinketh — ^Thus  did  reason  and  faith  struggle  together. 

40.  Said  I  not — It  appears  by  this,  that  Christ  had  said  more  to  Martha  than 
is  before  recorded. 

41.  Jenu  lifted  up  hit  eyes — ^Not  as  if  ho  applied  to  his  Father  for  assistance. 
There  is  not  the  least  show  of  this.  Ho  wrought  the  miracle  with  an  air  of  ab 
solute  sovereignty,  as  the  Lord  of  life  and  death.  But  it  was  as  if  he  had  said,  I 
thank  thee,  that  by  the  disposal  of  thy  providence,  thou  host  granted  my  de. 
sire,  in  this  remarkable  opportunity  of  exerting  my  power,  and  showing  forth 
thy  praise. 

43.  He  cried  with  a  loud  voice — ^That  all  who  were  present  might  hear.  Lata. 
ms.  come  forth ! — Jesus  called  him  out  of  the  tomb  as  easily  as  if  he  had  been  not 
only  alive,  but  awake  also. 

44.  And  he  came  forth  bound  hand  and  foot  with  grave  clothee — ^Which  were 
wrapt  round  each  hand  and  each  foot,  and  hi»  face  ioo#  wrapt  about  with  a  nap- 
Ik»— If  the  Jews  buried  as  the  Egyptians  did,  the  face  was  not  covered  with  it, 
but  it  only  went  round  the  forehead,  and  under  the  chin ;  so  that  he  might  easily 
see  his  way. 

45.  Many  believed  on  him — And  so  the  Son  of  God  was  glorified,  according  to 
what  our  Lord  had  said,  ver.  4. 

4G.  But  oome  of  them  went  to  the  Pharioeeo — ^What  a  dreadful  confirmation  of 
that  weighty  truth.  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be 
persuaded  though  one  rose  from  the  dead  ! 

47.  What  do  we  ?— What  7  Believe.  Yea,  but  death  yields  to  the  power  of 
Christ  sooner  than  infidelity. 

48.  All  men  will  believe — And  receive  him  as  the  Messiah.  And  this  will 
give  such  umbrage  to  the  Romans  that  they  will  come  and  oubvert  both  our  ^lace 
•^Temple ;  mnd  iialtei»~Both  our  Church  and  state.    Were  they  really  afraid  of 


CHAPTER  XIL  249 

49  Komans  will  coma  and  subyert  both  our  place  and  nation.  And  one 
of  them,  Caiaphas,  being  the  high  priest  that  year,  said  to  them, 

50  Ye  know  nothing,  Nor  consider  it  as  expedient  for  us,  that  ona 
man  should  die  for  the  people,  and  that  the  whole  nation  perish  not. 

51  He  spake  not  this  of  himself,  but  being  high  priest  that  year,  he 

52  prophesied,  that  Jesus  should  die  for  the  nation  :  And  not  for  that 
nation  only,  but  that  he  might  also  gather  into  one  all  the  children 

53  of  God  that  were  scattered  abroad.  Therefore  from  that  day  they 
consulted  together  to  put  him  to  death. 

54  Jesus  therefore  walked  no  longer  openly  among  the  Jews,  but 
went  thence  into  the  country,  near  the  wilderness,  to  a  city  called 

55  Ephraim,  and  there  continued  with  his  disciples.  And  the  passover 
of  the  Jews  was  nigh ;  and  many  went  up  to  Jerusalem,  to  purify 

56  themselves.  Then  sought  they  for  Jesus,  and  said  one  to  another, 
standing  in  the  temple,  What  think  ye  ?  That  he  will  liot  come  to 

57  the  feast  ?  Now  both  the  chief  priests  and  Pharisees  had  given 
order,  That  if  any  man  knew  where  he  was,  he  should  show  it^ 
that  they  might  apprehend  him. 

XII.  Then  Jesus,  six  days  before  the  passover,  came  to  Bethany, 
where  Lazarus  was,  who  had  been  dead,  whom  he  had  raised  fhmi 

2  the  dead.     There  they  made  him  a  supper,  and  Martha  served ; 

3  but  Lazarus  was  one  of  them  who  sat  at  table  with  him.  Then 
Mary,  taking  a  pound  of  ointment,  of  very  costly  spikenard,  anoint- 
ed the  feet  of  Jesus,  and  wiped  his  feet  with  her  hair ;  and  the 

4  house  was  filled  with  the  odour  of  the  ointment.     But  one  of  his 

5  disciples,  Judas  Iscariot,  who  was  about  to  betray  him,  saith,  Why 
was  not  this  ointment  sold  for  three  hundred  pence,  and  given  to 

this  7  Or  was  it  a  fair  colour  only  7  Certainly  it  was  no  more.    For  they  could 
not  but  know,  that  he  that  railed  the  dead  was  able  to  conquer  the  Romana. 

49.  That  year — ^That  memorable  year,  in  which  Christ  was  to  die.  It  was  the 
last  and  chief  of  Daniel's  seventy  weeks,  the  fortieth  year  before  the  deatruotioa 
of  Jerusalem,  and  was  celebrated  for  various  causes,  in  the  Jewish  history. 
Therefore  that  year  is  so  peculiarly  mentioned:  Caiaphas  was  the  hieh  priMt 
both  before  and  after  it.  Ye  know  nothing — Ue  reproves  their  slow  deliberatioDfl 
in  so  clear  a  case. 

50.  It  U  expedient  that  one  man  should  die  for  the  people — So  God  overmlad 
his  tongue,  for  he  opake  not  of  himself  by  his  own  spirit  only,  but  by  the  sjnrit 
of  prophecy.  And  thus  he  jrave  unawares  as  clear  a  testimony  to  the  prieslly« 
as  Pilate  did  to  the  kingly  office  of  Christ. 

52.  But  that  he  might  gather  into  one — Church,  aU  the  el^dren  of  Ood  thai 
were  scattered  abroa£— Through  all  ages  and  nations. 

55.  Many  went  up  to  purify  themselves — That  they  might  remove  all  hinder, 
ances  to  their  eating  the  passover. 

XII.  1.  Six  days  before  the  passover — Namely,  on  the  Sabbath:  that  which 
was  called  by  the  Jews,  The  Great  Sabbath.  This  whole  week  was  anciently 
termed  The  great  and  holy  week.    Jesus  came — From  Ephraim,  chap,  iz,  54.   ■ 

2.  It  seems  Martha  was  a  person  of  some  figure,  from  the  great  respect  which 
was  paid  to  her  and  her  sister,  in  visits  and  condolences  on  Lazarus*s  death,  as 
well  as  IVom  the  costly  ointment  mentioned  in  the  next  yerse.  And  probaUy  it 
was  at  their  house  our  Lord  and  his  disciples  lodged,  when  he  returned  from  Je- 
rusalem  to  Bethany,  every  evening  of  the  last  week  of  his  life,  upon  which  he 
was  now  entered. 

3.  Then  Mary,  taking  a  pound  of  ointment — There  were  two  persons  who  poured 
ointment  on  Christ.  One  toward  the  beginning  of  hb  ministry,  at  or  near  Nain» 
Luke  vii,  37,  i^c.  The  other  six  dajrs  before  his  last  passoyer,  at  Bethanj;  the 
account  of  whom  is  given  here,  at  well  as  by  St.  Matthew  and  Mark. 


«50  ST.  JOHN. 

6  the  poor  ?  This  he  said,  not  because  he  cared  for  the  poor,  but  be- 
cause he  was  a  thief  and  had  the  purse,  and  bare  what  was  put 

7  therein.     Then  Jesus  said,  Let  her  alone ;  against  the  day  of  my 

8  burial  hath  she  kept  this.     Ye  have  the  poor  always  with  you :  but 
me  ye  have  not  always. 

9  Now  much  people  of  the  Jews  knew  that  he  was  there,  and  came 
not  only  for  the  sake  of  Jesus,  but  also  to  see  Lazarus,  whom  he 

10  had  raised  from  the  dead.     But  the  chief  priests  consulted,  how 

11  to  kill  Lazarus  also.  Because  on  his  account,  many  of  the  Jews 
went  away,  and  believed  on  Jesus. 

12  *  The  next  day,  a  great  multitude  who  were  come  to  the  feast, 

13  having  heard  that  Jesus  was  coming  to  Jerusalem,  f  Took  branches, 
of  palm  trees,  and  went  out  to  meet  him,  and  cried,  Hosanna : 
blessed  in  the  name  of  the  Lord  is  he  that  cometh,  the  King  of 

14  Israel.     And  Jesus  having  found  a  young  ass,  rode  thereon,  as  it 

15  is  written,  %  Fear  not,  daughter  of  Sion ;  behold  thy  King  cometh, 

16  sitting  on  an  ass's  colt.  These  things  his  disciples  understood  not 
at  first :  but  when  Jesus  had  been  glorified,  then  they  remembered 
that  these  things  were  written  of  him,  and  that  they  had  done  these 

17  things  to  him.  And  the  multitude  who  were  with  him,  when  he 
called  Lazarus  out  of  the  tomb,  and  raised  him  from  the  dead,  bare 

18  witness.     For  this  cause  also  the  multitude  went  to  meet  him,  be- 

19  cause  they  heard  he  had  done  this  miracle.  The  Pharisees  there- 
fore said  to  each  other,  Perceive  ye  how  ye  prevail  nothing? 
Behold,  the  world  is  gone  after  him. 

30      Now  among  those  who  came  up  to  worship  at  the  feast,  there 
21  were  certain  Greeks.     These  came  to  Philip  of  Bethsaida  in  Gali- 

7.  Againtt  the  day  of  my  hurial — ^Which  now  draws  nigh. 

10.  The  chief  priests  consulted,  how  to  kill  Lazarus  also — Here  is  the  pl&iii 
reason  why  the  other  evangelists,  who  wrote  while  Lazanis  was  living,  did  not 
rehite  his  story. 

19.  The  next  day — On  Sunday.  Who  %Dere  come  to  the  feast — So  that  thiK 
mnHitade  consisted  chiefly  of  Galileans,  not  men  of  Jerusalem. 

15.  Fear  not — For  his  meekness  forbids  fear,  as  well  as  the  end  of  his  coming. 

16.  These  things  his  disciples  understood  not  at  first — The  design  of  God*8  pro- 
vidential dispensations  is  seldom  understood  at  first.  We  ought  therefore  to 
believe,  though  we  understand  not,  and  to  give  ourselves  up  to  the  Divine  dis. 
poeal.  The  great  work  of  faith  is,  to  embrace  those  things  which  wo  know  not 
now,  but  shall  know  hereafter.    When  he  had  been  glorified — At  his  ascension. 

17.  When  he  called  Lazarus  out  of  the  tomb — How  admirably  does  the  apostle 
express,  as  well  the  greatness  of  the  miracle,  as  the  facility  with  which  it  waK 
wrought !  The  easiness  of  the  Scripture  style  on  the  most  grand  occurrences,  is 
more  sublime  than  all  the  pomp  of  orators. 

18.  The  multitude  went  to  meet  him,  because  they  heard — From  those  who  had 
seen  the  miracle.  So  in  a  little  time  both  joined  together,  to  go  before  and  to 
foUow  him. 

90.  Certain  Chreeks — A  prelude  of  the  Gentile  Church.  That  those  were  cir- 
cumcised does  not  appear.  But  they  came  up  on  purpose  to  worship  the  God 
of  Israel. 

91.  These  came  to  Philip  of  Bethsaida  in  Oalilee — Perhaps  they  used  to  lodge 
there,  in  their  journey  to  Jerusalem.  Or  they  might  believe,  a  Galilean  would 
be  more  ready  to  serve  them  heroin,  than  a  Jew.  Sir — They  spake  to  him,  as 
to  one  they  were  little  acquainted  with.  We  would  see  Jesus — A  modest  request. 
They  could  scarce  expect  that  he  would  now  have  time  to  talk  with  them. 

•lCatt.ix,8;  Maika,8;Lukexu,3a.       f  Psahn czriii, 86.       $Zech.iz.9 


CHAPTER  XII.  251 

22  lee,  and  asked  him,  saying,  Sir,  we  desire  to  see  Jesus.  Philip 
cometh  and  teileth  Andrew  ;  and  again  Andrew  and  Philip  tell  Je- 

23  sus.     And  Jesus  answered  them,  saying,  The  hour  is  come,  that 

24  the  Son  of  man  should  he  glorified.  Verily,  verily  I  say  unto  you. 
Unless  a  grain  of  wheat  that  falleth  into  the  ground  die,  it  remain- 

25  eth  alone ;  but  if  it  die,  it  hringeth  forth  much  fruit.  *  He  that 
loveth  his  life  shall  lose  it:  and  he  that  hateth  his  life  in  this  world 

26  shall  preserve  it  to  life  eternal.  If  any  man  serve  me,  let  him  fol- 
low me,  and  where  I  am,  there  shall  abo  my  servant  be  :  if  any 
man  serve  me,  him  will  the  Father  honour. 

27  Now  is  my  soul  troubled.     And  what  shall  I  say  ?  Father,  save 

28  me  from  this  hour?  But  for  this  cause  I  came,  for  this  hour. 
Father,  glorify  thy  name.     Then  a  voice  came  from  heaven,  I  have 

29  both  glorified  it,  and  I  will  glorify  it  again.  The  multitude  who 
stood  and  heard  it,  said.  It  thundered ;  others  said,  An  angel  spake 

30  to  him.     Jesus  answered  and  said.  This  voice  came  not  because 

31  of  me,  but  for  your  sakes.     Now  is  the  judgment  of  this  world : 

32  now  shall  the  prince  of  this  world  be  cast  out.  And  I,  when  I  am 
lifted  up  from  the  earth,  will  draw  all  men  to  me.     (He  spake  this, 

33  signifying  what  death  he  shoidd  die.)     The  multitude  answered 

23.  The  hour  it  come  that  the  Son  of  man  should  he  glorified — ^With  the  Father 
and  in  the  fight  of  every  creature.     But  he  must  suffer  first. 

24.  Unleet  a  grain  of  wheat  die — ^The  late  resurrection  of  lAzarus  gave  our 
Lord  a  natural  occaaion  of  speaking  on  this  subject.  And  agreeable  to  his  infi. 
nite  knowledge,  he  singles  out,  from  among  so  many  thousands  of  seeds,  almost 
the  only  one  that  dies  in  the  earth :  and  which  therefore  was  an  exceeding 
proper  similitude,  peculiarly  adapted  to  the  purpose  for  which  he  uses  it.  The 
like  is  not  to  be  found  in  anj  other  grain,  except  millet,  and  the  large  bean. 

25.  He  that  loveth  hie  /t/0— More  than  the  will  of  God ;  ehall  loee  it  eternally : 
and  he  that  hateth  hie  life — In  comparison  of  the  will  of  God,  shall  srMeroe  it, 

26.  Let  him  follow  me — By  hating  his  life  :  and  where  I  am—In  heaven.  If 
any  man  serve  me — ^Thus,  him  will  the  Father  honour, 

27.  Now  ie  my  eoul  troubled — Ho  had  various  foretastes  of  his  passion.  And 
what  shall  J  eay? — ^Not  what  shall  I  choose  7  For  his  heart  was  fixed  in  choosing 
the  will  of  his  fiither :  but  he  laboured  for  utterance.  The  two  following  clauses, 
Save  me  from  this  hour— 'For  this  cause  I  came — Into  the  world  ;  for  the  sake 
of  this  hour  (of  sufiering)  seem  to  have  glanced  through  his  mind  in  one  moment. 
But  human  language  could  not  so  express  it. 

28.  Father,  glorify  thy  name — ^Whatever  I  sufFor.  Now  the  trouble  was  over. 
/  have  glorified  t<— By  thy  entrance  into  this  hour.  And  I  wUl  glorify  it— By 
thy  passing  through  it. 

29.  The  multitude  who  stood  and  heard — A  sound,  but  not  the  distinct  words. 
In  the  most  glorious  revelations  there  may  remain  something  obscure,  to  exercise 
our  faith.  Said,  It  thundered— Thnndet  did  frequently  attend  a  voice  from 
heaven.    Perhaps  it  did  so  now. 

31.  Now — ^This  moment.  And  fVom  this  moment  Christ  thirsted  more  than 
ever,  till  his  baptism  was  accomplished.  Is  the  judgment  of  this  world— Thai  is, 
now  is  the  judgment  given  ooncorninB  it,  whose  it  shall  be.  JVbis  shall  the  prinee 
of  this  world — Satan,  who  had  gained  possession  of  it  by  sin  and  death,  be  east 
out — That  is,  judged,  condemned,  east  out  of  his  possession,  and  out  of  the  bounds 
of  Christ's  kingdom. 

32.  Lifted  up  from  the  earth — ^This  is  a  Hebraism  which  signifies  dying. 
Death  in  general  is  all  that  is  usually  imported.  But  our  Lord  ma^e  use  of  this 
phrase,  rather  than  others  that  wore  equivalent,  because  it  so  well  suited  the 
particular  manner  of  his  death.  I  wUl  draw  all  men — Gentiles  as  well  as  Jewy. 
And  those  who  follow  taj  drawings,  Satan  shall  not  be  able  to  keep. 

•  MatU  X,  39. 


252  ST.  JOHN. 

34  him,  We  have  heard  *  out  of  the  law,  that  the  Christ  abideth  (n 
ever :  and  how  say  est  thou,  The  Son  of  man  must  be  lifted  up  f 

35  Who  is  this  Son  of  man  ?  Then  Jesus  said  to  them,  Yet  a  little 
while  is  the  light  with  you.  Walk  while  ye  have  the  light,  lest 
darkness  overtake  you ;  for  he  that  walketh  in  darkness,  knoweth 

36  not  whither  he  goeth.  While  ye  have  the  light,  believe  in  the 
light,  that  ye  may  become  children  of  light.  These  things  spake 
Jesus,  and  retiring  concealed  himself  from  them. 

37  But  though  he  had  done  so  many  miracles  before  them,  yet  they 

38  believed  not  on  him  ;  So  that  the  word  of  the  Prophet  Isaiah  was 
fulfilled,  which  he  said,  fLord,  who  hath  believed  our  report? 

39  And  to  whom  hath  the  arm  of  the  Lord  been  revealed  ?    Therefore 

40  they  could  not  believe,  according  to  what  Isaiah  said  again,  %  He 
hath  blinded  their  eyes,  and  hanlened  their  heart,  that  they  might 
not  see  with  their  eyes,  and  understand  with  their  heart,  and  be 

41  converted,  that  I  might  heal  them.     These  things  said  Isaiah,  when 

42  he  saw  his  glory,  and  spake  of  him.  Nevertheless  many  even  of 
the  rulers  believed  on  him,  but  they  did  not  confess  Atm,  because 
of  the  Pharisees,  lest  they  should  be  put  out  of  the  synagogue. 

43  For  they  loved  the  praise  of  man  more  than  the  praise  of  God. 

44  Jesus  said  with  a  loud  voice.  He  that  believeth  on  me,  believeth 

45  not  on  me,  but  on  him  that  sent  me.     And  he  that  seeth  me,  seeth 

46  him  that  sent  me.     I  am  come  a  light  into  the  world,  that  whoso- 

47  ever  believeth  on  me,  may  not  continue  in  darkness.  If  any  man 
hear  my  words,  and  believe  not,  I  judge  him  not ;  for  I  am  not 

48  come  to  judge  the  world,  but  to  save  the  world.  He  that  rejecteth 
me,  and  receiveth  not  my  words,  hath  one  that  judgeth  him  ;  the 
word  which  I  have  spoken,  that  shall  judge  him  at  the  last  day. 

49  For  I  have  not  spoken  of  myself,  but  the  Father  who  sent  me,  he 

34.  How  tayett  thouy  The  Son  of  man  must  be  lifted  up  ? — How  can  these  thing! 
lift  reconciled  7  Very  easily.  He  first  dies,  and  then  abideth  for  ever.  Who  ia 
lAf#  Son  of  nuin  ?— Is  he  the  Christ  7 

95.  Then  Jesus  said  to  them — Not  answering  thom  directly,  but  exhorting  them 
tb  improve  what  they  had  heard  already.     The  light — I  and  my  doctrine. 

36.  The  children  of  light — The  children  of  God,  wise,  holy,  happy. 

37.  Though  he  had  done  so  many  miraeles  before  them— So  that  they  could  not 
bat  see  them. 

38.  The  arm  of  the  Lord^The  power  of  God  manifested  by  Christ,  in  hi« 
pfMchinfiT,  miracles,  and  work  of  redemption. 

39.  Therefore  now  they  could  not  believe — ^That  is,  by  the  just  judgment  of 
God,  for  their  obstinacy  and  wilful  resistance  of  the  truth,  they  were  at  length 
•o  left  to  the  hardness  of  their  hearts,  that  neither  the  miracles  nor  doctrines  of 
oar  Lord  could  make  any  impression  upon  them. 

41.  When  he  saw  his  F^ory-— Christ's,  Isa.  vi,  1,  &c.  And  it  is  there  expressly 
•aid  to  be  the  glory  of  the  Lord,  Jehovah,  the  Supreme  God. 

44.  Jesus  said  with  a  loud  voice — ^This  which  follows  to  the  end  of  the  chapter, 
is  with  St.  John  the  epilo^e  of  our  Lord's  public  discourses,  and  a  kind  of  re. 
o^ntulation  of  them.     Believeth  not  on  me — Not  on  me  alone,  but  also  on  him 
thai  sent  me :  because  the  Father  hath  sent  the  Son,  and  because  he  and  the  Fa 
thu  are  one, 

45.  And  he  that  seeth  me — By  the  eye  of  faith. 

47.  I  judge  him  not — Not  now :  for  I  am  not  come  to  judge  the  world.  See, 
Christ  eame  to  save  even  them  that  finally  perish !  Even  these  are  a  part  of  that 
world,  which  he  lived  and  died  to  save. 

•Fn.ex,4.       t Isaiah liii,  1.       tlniahvi,  10;  Matt.  xiii,14;  AeUxxriii^SO. 


CHAPTER  XIII.  fm 

gave  me  commaiidinent,  what  I  should  say,  and  how  I  shoulH 
50  speak.    And  I  know  that  his  commandment  is  life  everlasting ; 

what  therefore  I  speak  to  you,  as  the  Father  hath  said  to  me,  so  3 

speak. 
XIII.    Now  before  the  feast  of  the  passover,  Jesus  knowing  his  hour 

was  come,  to  pass  out  of  this  world  to  ihe  Father,  having  loveo 

2  his  own  who  were  in  the  world,  he  loved  them  to  the  end.    And 
whQe  they  were  at  supper  (the  devil  having  now  put  it  into  the 

3  heart  of  Judas  Iscariot,  the  son  of  Simon,  to  betray  him)  Jesii9 
knowing  the  Father  had  given  all  things  into  his  hands,  and  that  he 

4  was  come  forth  from  God,  and  going  to  God,  Riseth  from  supper, 
and  layeth  aside  his  garments,  and  taking  a  towel,  girdeth  himself. 

5  Ai\er  that,  he  poured  water  into  the  basin,  and  began  to  wash  the 
feet  of  the  disciples,  and  to  wipe  tJtem  with  the  towel  wherewith 

6  he  was  girded.    Then  cometh  he  to  Simon  Peter,  who  saith  to  him, 

7  Lord,  dost  thou  wash  my  feet  ?    Jesus  answered  and  said  to  him, 

8  What  I  do,  thou  knowest  not  now ;  but  thou  shalt  know  hereafter. 
Peter  saith  to  him,  Thou  shalt  never  wash  my  feet.    Jeaus  an- 

9  swered  him.  If  I  wash  thee  not,  thou  hast  no  part  with  me.     Simon 
Peter  saith  to  him.  Lord,  not  my  feet  only,  but  also  my  hands  and 

10  my  head.    Jesus  saith  to  him.  He  who  hath  been  bathed,  needeth 
only  to  wash  his  feet,  and  is  clean  all  over :  and  ye  are  clean ; 

1 1  but  not  all.    For  he  knew  who  would  betray  him :  therefore  he 
said.  Ye  are  not  all  clean. 

12  So  after  he  had  washed  their  feet,  and  taken  his  garments,  sit- 
ting down  again,  he  said  to  them,  Know  ye  what  I  have  done  to 

13  you  ?    Ye  call  me  Master  and  Lord ;  and  ye  say  well ;  for  ^  I  am. 

14  If  I  then,  your  Lord  and  Master,  have  washed  your  feet,  ye  ought 

50.  Hit  eomnumdment — ^Kept,  m  life  everlaUing — ^That  ib  the  way  to  it,  and 
tie  beginninif  of  it. 

XIII.  1.  Before  the  feast — ^Namely,  on  Wedneeday,  in  the  paschal  week.  Jfoe- 
tn^  loned  hie  own — ^Hu  apostles,  he  Umed  them  to  the  end — Of  his  life. 

2.  Having  now — ^Probably  now  first. 

3.  Jeeue  knowing-^Thoagh  conscious  of  his  own  gieatneis,  thus  bumbled 
himself. 

4.  Layeth  aside  his  garwMnts-^Thsi  part  of  them  which  would  have  hindered 
him. 

5.  Into  the  hasin—A  large  yesiel  was  usually  placed  for  this  very  purpose, 
wherever  the  Jews  supped. 

7.  What  I  do  thou  knowest  not  now  ;  but  thou  shedt  know  hereqfter-^We  do  not 
now  know  perfectly  any  of  his  works,  either  of  creation,  proyidence,  or  grace.  It 
is  enoujprh  that  we  can  love  and  obey  now,  and  that  we  shall  know  hereefier, 

S,  If  I  wash  thee  not — If  thou  dost  not  lubmit  to  my  will,  thou  hast  no  part 
with  me — Thou  art  not  my  disciple.  In  a  more  general  sense  it  may  mean,  If  I 
do  not  wash  thee  in  my  blood,  and  purify  theo  by  my  Spirit,  thou  canst  have  no 
communion  with  me,  nor  any  share  in  the  blessings  of  my  kingdom. 

9.  Lord,  not  my  feet  onlf — How  &in  would  man  Jie  wiser  than  Godl  Yet  this 
was  well  meant,  though  ignorant  earnestness. 

10.  And  so  ye,  having  been  already  cleansed,  neea  only  to  wash  your  feet-  • 
That  is,  to  walk  holy  and  undefiled. 

14.  Ye  ought  also  to  wash  one  another's  feet — ^And  why  did  they  not  7  Why  do 
we  not  read  of  any  one  apoitle  ever  washing  the  feet  of  any  other  ?  Because 
they  understood  the  Lord  better.  They  knew  he  never  designed  that  this  should 
be  literally  taken.  He  designed  to  teach  them  the  great  lesson  of  humUe  lOve, 
as  well  as  to  eonfiur  inward  parity  upon  them.  And  hereby  he  teaehes  us,  1.  In 
«rery  possible  way  to  assist  each  other  in  attaining  that  purity ;  9.  To  wadi  each 


254  ST.  JOHN. 

15  also  to  wash  one  another's  feet.     For  I  have  given  yon  an  exam 

16  pie,  that  ye  also  may  do  as  I  have  done  to  you.  Verily,  verily  1 
say  unto  you,  the  servant  is  not  greater  than  his  Lord,  neither  he 

17  that  is  sent  greater  than  he  that  sent  him.     If  ye  know  these 

18  things,  happy  are  ye,  if  ye  do  them.  I  speak  not  of  you  aU  :  I 
know  whom  I  have  chosen,  that  the  scripture  may  he  fulfilled,  *  He 

19  that  eateth  bread  with  me,  hath  lifted  up  his  heel  against  me.  Now 
I  tell  you  before  it  is  done,  that  when  it  is  done,  ye  may  believe 

90  that  I  Bm  he.  t  Verily,  verily  I  say  unto  you,  he  that  receiveth 
whomsoever  I  send,  receiveth  me,  and  he  that  receiveth  me,  re- 
ceiveth him  that  sent  me. 

31  Jesus  having  said  this,  was  troubled  in  spirit,  and  testified,  and 
saidy  Verily,  verily  I  say  unto  you,  one  of  you  will  betray  me. 

22  Then  the  disciples  looked  one  on  another  doubting  of  whom  he 

23  spake.    Now  there  was  lying  in  the  bosom  of  Jesus  one  of  the 

24  disciples  whom  Jesus  loved.     Simon  Peter  Uierefore  beckoned  to 

20  him,  to  ask  who  it  was  of  whom  he  spake.     He  then,  leaning  on 

26  the  breast  of  Jesus,  saith  to  him.  Lord,  who  is  it  ?  Jesus  answered, 
It  is  he  to  whom  I  shall  give  the  sop  when  I  have  dipped  it. 
And  having  dipped  the  sop,  he  giveth  it  to  Judas  Iscariot,  the  son 

27  of  Simon.     And  after  the  sop,  then  Satan  entered  into  him.    Then 

28  said  Jesus  to  him,  What  thou  doest,  do  quickly.     Now  none  at  the 

29  table  knew  why  he  said  this  to  him.  But  some  thought,  as  Judas 
had  the  purse,  that  Jesus  had  said  to  him.  Buy  what  we  have  need  of 

30  against  the  feast,  or.  Give  something  to  the  poor.  He  then  having 
received  the  sop,  went  out  immediately.  And  it  was  night  when 
he  went  out. 

other*!  fe«t,  by  performing  all  sorts  of  good  offices  to  each  other,  even  those  of 
the  lowest  kind,  when  opportunity  serves,  and  tho  necessity  of  any  calls  for  them. 

16.  The  tervant  is  not  greater  than  his  lord — Nor  therefore  ought  to  think  much 
of  either  doing  or  suffering  the  same  things. 

18.  /  apeak  not  tf  you  M — ^When  I  call  you  happy,  /  know  one  of  you  twelve 
wAmi  /  have  chosen,  will  betray  me ;  whereby  that  scripture  will  bo  fulfilled. 

90.  And  I  put  my  own  honour  upon  you,  my  ambanadors. 

91.  One  of  you — ^The  speaking  thus  indefiniteiy  at  first  was  profitable  to  them  all. 
23.  There  was  lying  in  the  bosom  of  /««u«— That  is,  sitting  next  to  him  at  table. 

This  phrase  only  expresses  the  then  customary  posture  at  meals,  where  the  guests 
all  loaned  sidewise  on  coaches.  And  each  was  said  to  lie  in  the  bosom  of  him 
who  was  placed  next  above  him.  One  of  the  disciples  whom  Jesus  loved — St.  John 
avoids  with  grreat  care  the  expressly  naming  himself.  Plsrhaps  our  Lord  now 
gave  him  the  first  proof  of  his  peculiar  love,  by  disclosing  this  secret  to  him. 
'94.  Simon  Peter — Behind  Jesus,  who  lay  between  them. 

95.  Leaning  down,  and  so  asking  him  privately. 

96.  Jesus  answered — In  his  ear.  So  careful  was  he  not  to  ofiend  (if  it  had  been 
poHible)  even  Judas  himself.  The  sop — ^Which  he  took  up  while  he  was  speak- 
inff.  He  giveth  it  to  Judas — And  probably  the  other  disciples  thought  Judas  pe. 
ooliarbr  happy !  But  when  even  this  instance  of  our  Lord's  tenderness  could  not 
move  him,  then  Satan  took  fiiU  possession. 

97.  What  thou  doest,  do  quickly — ^This  is  not  a  permission,  much  less  a  command. 
It  is  only  as  if  he  had  said,  If  thou  art  determined  to  do  it,  wh^  dopt  thou  delay  7 
Heroby  showing  Judas,  that  he  could  not  be  hid,  and  expressmg  his  own  readi. 
Hon  to  suffer. 

98.  None  knew  toikf  he  said  this — Save  John  and  Judas. 

90.  He  wsnt  otil— To  the  chief  priests.  But  he  retomed  afterward,  and  was  with 
tham  when  they  ate  the  paasover,  Matt,  zzvi,  90,  though  not  at  tho  Lord's  Supper 

•PtahDzfi,tt.       tHiat.z,« 


i 


\ 


CHAPtERXIY.  AM 

31      JmM  NiA,  Now  tt  the  8m  rf  iBia  i^ariCed,  «ttd  God  ^ 
aSfiedbfUos.    If  Godbe  glori&d1nr«iBi,CkidwmilM^^^ 
3S  widi  bJbmelf,  and  will  shordy  g^ttMr  link    Bdorvd  chiUlreB|  yet 
^litdi  white  I  vn  widi  jmiyAik  aadk  tne, lad «•  I  and  l» dw 

34  Jews,  ^  Whidier  I  go  ye  cannot  come,  so  now  I  say  to  yon.  Anew 
commandment  I  give  you,  that  ye  love  one  another:  «a  Ikavo 

35  loved  TOO,  that  ye  also  love  one  another.    By  this  shaH'tD  taoj^ 

36  know  that  ye  are  my  disciples,  if  ye  have  love  one  to  anodier.  -  fifi* 
moft  Peter  said  to  him.  Lord,  whither  soest  thou  ?  Jesns  nusputf 
him,  Whither  I  go,  thou  canst  not  follow  me  now ;  hot  dwa  wilt 

37  follow  me  hereafter.  *  Peter  saith  to  him,  Lord,^  why  caaMM  %  Mp 

38  low  thee  now  1 1  will  lay  down  my  life  for  thy  sake.  Jesdi  UMrerk 
ed  him.  Wilt  thou  lay  ifown  thy  life  for  my  sake  t  Yerilfi  tarBjr  I 
say  unto  diee,  the  cock  shall  not  have  crowed,  till  thou  bM  dsmed 
me  thrice.  :       .  .        ' 

XrV.       Let  not  your  heart  be  troubled:  believe  -in  Ool:  1m* 
2  lieve  also  in  me.     In  my  Father's  house  are  wavf  BWMdkni; 
if  not,  I  would  have  told  you.     I  go  to  prepare  a  ^bM*  tot 


3  yon.    And  if  I  go  and  prepare  a  place  for  you,  I  will  mautmm, 
and  receive  von  to  myself,  that  where  I  am,  ye  may  te  WHK 

4  And  whither  I  go  ye  know,  and  the  way  ye  know.    ThonM.wHh 

5  to  him.  Lord,  we  know  not  whither  dion  goest,  and  ham  oat  w 

6  know  die  way?    Jesus  saith,  I  am  the  way,  aiid  the  troth,  aad  di* 

7  life ;  no  man  cometh  to  the  Father  but  by  me.    If  ye  had  'known 

II  '  ■  I  I  ■      I         aao^^^ 

81.  Jemu  mtUk — ^Nvmely,  the  next  day ;  on  Tbonday,  in  the  ■****t*1f- 
ths  ■0600*  ^M  it  won,  k  openad,  for  tho  diaoonzie  which  u  oontfamsd  la  te  ftL* 
lowing  chapten.  iVoti>— WhUo  I  speak  this,  the  Svm  of  man  wjyi>i(iid  IJsing 
fhttj  entarod  into  hii  glorioos  work  of  redemption.  This  eridently  iiartss  to  te 
l^orv  whieh  belongs  to  his  suffering  in  so  holj  and  Tictorions  a  ■**t*^       ... 

S§.  Ye  eamiot  come — ^Not  yet ;  bein^f  not  yet  ripe  for  it. 

84.  A  MIS  fowunamdrnmi — ^Not  new  in  itself;  bfot  new  in  the  sohodl  of  Chiklt 
for  h^  had  never  before  tanght  it  them  expieesly.  Likewise  new,  as  todw  dsgns 
of  it,  St /A(i»s  Isesd  ysik 

36.  FHmmUk^Lari,  whither  goeet  thouT^-^i.  Peter  seems  to  have  thop||(» 
that  Christ,  being  refected  by  the  Jews,  would  go  to  some  other  part  fifths  a«w 
to  aieet  his  throne,  where  at  might  reign  without  distorbanoe,  aiymidiaf  tf»  the 
gross  notions  he  had  of  Christ's  kingdom.  Thou  eami  not  fMni  awii|ia'*Bpl 
FMar  woold  not  beliere  him.  And  he  did  ibUow  hinit  chap,  xfiii,  Jib  Hal  It 
was  ^fw  ^.    And  not  without  great  loss. 

18.  Tho  eoeh  okaU  wot  htm  erowsil— That  ia,  oook  crowing  ahall  not  bs  m^^ 
m  tAen  hmti  domUdmo  tkric§r-Ui»  threefold  denial  was  thrioe  feralot4;'tot»  at 
the  time  mentioned  here ;  secondly,  at  that  mentioned  by  Sl  Lake}  hatl|ft  at 
that  leooided  by  St  Matthew  and  Mark. 

jrr,  I.  Lot  ml  your  heart  he  trouUed-^Ai  my  departure.  Belkm  Ihfaistta 
aom  of  all  hie  diaeoorse,  which  is  urged  till  th^  did  beUere,  oh^  Xfit  M*-  -And 
thin  our  Lord  prays  and  departs. 


U,  lumy  Foihot*o  houoe  are  maw  mamnowo-^^gkoa^  to  reeaifa  Mth  the  ha^ 
aagela,  and  yoor  predecessors  in  the  faith,  and  all  IhSt  now  baUofS,  and*  gnat 
moititada,  which  no  man  can  nomber. 

4.  The  tsey— Of  faith,  holineae,  sofEerings. 

5.  l^loaMt  oaUh — ^Taking  him  in  a  gross  sense. 
ۥ  To  the  qoestion  concerning  the  way,  he  answara,  lamiko  taa|^'  Ts : 

qaeatioii  oonoeming  knowledge,  he  answara,  I  am  ike  trulh^  To 
whither,  /  AM  ifts  V«*  The  first  is  treated  of  hi  this  Toras ;  thi 
7-17;  the  third,  var.  18,  4m.  .       .  :     t.'- 

«Ch8p.Tii,ai. 


256  ST.  JOHN.      ' 

me,  ye  would  have  known  my  Father  also :  from  henceforth  yc 

8  have  known  him,  and  have  seen  him.     Philip  saith  to  him,  Lord, 

9  show  us  the  Father,  and  it  sufficeth  us.  Jesus  saith  to  him, 
Have  I  been  so  long  with  you,  and  hast  thou  not  known  me, 
Philip  ?     He  that  hath  seen  me,  hath  seen  the  Father ;  and  how 

10  say  est  thou.  Show  us  the  Father  ?  Believest  thou  not  that  I  am 
in  the  Father,  and  the  Father  in  me  ?  The  words  that  I  speak 
to  you,  I  speak  not  of  myself;  and  the  Father  that  dwelleth  in  me, 

11  he  doth  the  works.  Believe  me,  because  I  am  in  the  Father,  and 
the  Father  in  me  ;  but  if  not,  believe  me  for  the  sake  of  the  works. 

12  Verily,  verily  I  say  unto  you.  He  that  belie veth  on  me,  the  works 
which  I  do  shall  he  do  also ;  and  greater  than  these  shall  ho  do, 

13  because  I  go  to  my  Father.  And  whatsoever  ye  shall  ask  in  my 
name,  I  will  do  it,  that  the  Father  may  be  glorified  through  the  Son. 

14  If  ye  shall  ask  any  thing  in  my  name,  I  will  do  t^ 

15  If  ye  love  me,  keep  my  commandments.     And  I  will  ask  the 

16  Father^  and  he  will  give  you  another  Comforter,  to  remain  with 
you  for  ever,  even  the  Spirit  of  truth,  whom  the  world  cannot 

17  receive,  because  it  seeth  him  not,  neither  knoweth  him.     But  ye 

18  know  him,  for  he  remaineth  with  you,  and  shall  be  in  you.     1 

19  will  not  leave  you  orphans :  I  come  to  you.  Yet  a  little  while, 
and  the  world  seeth  me  no  more :  but  ye  see  me :  because  I  live, 

2Q  ye  shall  live  also.     At  that  day  ye  shall  know  that  I  am  in  my 
21  Father,  and  you  in  me,  and  I  in  you.     He  that  hath  my  command- 

7.  Ye  have  known — ^Ye  h&ve  began  to  know  him. 

10.  /  am  in  the  Father — The  words  that  I  Bpeak^  &c. — ^Tbat  is,  I  am  one  witli 
the  Father,  in  eseence,  in  speaking,  and  in  acting. 

11.  Believe  me — On  ray  own  word,  beeauee  I  am  God.  The  works — Thif 
retpecta  not  merely  the  miracles  themselvea,  but  his  sovereign,  Godlike  way  of 
peiTorming  them. 

IS.  Greater  works  than  the^e  shall  he  do — So  one  apostle  wrought  miracIe^' 
merely  by  his  shadow.  Acts  v,  15 ;  another  by  handkerchiefs  carried  from  his 
hodyt  Acts  ziz,  12 ;  and  all  spake  with  various  tongues.  But  the  converting  one 
•inner  is  a  greater  work  than  all  these.  Because  I  go  to  my  Father — To  send 
you  the  Holy  Ghost. 

15.  If  ye  love  me,  keep  my  commandments — Immediately  after  faith  he  exhorts 
to  toye  and  ffood  works. 

16.  And  I  will  ask  the  Father — ^The  21st  verse  shows  the  connection  between 
this  and  the  preceding  versos.  And  he  will  give  you  another  Comforter — The 
Greek  word  signifies  also  an  advocate,  instructer,  or  encourager.  Another — For 
Christ  himself  was  one.  To  remain  with  you  for  ever — ^With  you,  and  your  fol- 
lowers  in  faith,  to  the  end  of  the  world. 

17.  The  Spirit  of  truth — Who  has,  reveals,  testifies,  and  defends  the  truth  as  it 
it  in  Jesus.  Whom  the  world — ^AIl  who  do  not  love  or  fear  God,  cannot  receive, 
because  it  seeth  him  not — Having  no  spiritual  senses,  no  internal  eye  to  discern 
him ;  nor  consequently  knoweth  him.  He  shall  he  in  you — As  a  constant  guest. 
Your  bodies  and  souls  shall  be  temples  of  the  Holy  Ghost  dwelling  in  you. 

18.  /  will  not  leave  you  orphans — A  word  that  is  elegrantly  applied  to  those  who 
have  lost  any  dear  friend.  I  come  to  you — ^What  was  certainly  and  speedily  to  be, 
our  Lord  speaks  of  as  if  it  were  already. 

19.  But  ye  see  me — That  is,  ye  shall  certainly  see  me.  Because  I  live,  ye  shall 
live  also— Because  I  am  the  living  One  in  my  INvine  nature,  and  shall  rise  again 
in  my  human  nature,  and  live  for  ever  in  heaven :  therefore  ye  shall  live  the  lif« 
of  fdith  and  love  on  earth,  and  hereafter  the  life  of  glory. 

do.  At  that  day — ^When  ye  see  me  after  my  resurrection ;  bat  more  eminently 
at  tbo  day  of  pentecoet. 


CHAPTER  XIV.  357 

ments,  and  keepeth  them,  he  it  is  that  loveih  me :  and  he  that 
loreth  me,  shall  be  loved  by  my  Father,  and  I  will  lovo  him,  aod 
will  manifest  myself  to  him. 

22  Judas  (not  Iscariot)  saith  to  him,  Lord,  how  is  it  that  thou  art 

23  about  to  manifest  thyself  to  us«  and  not  to  the  world?  Jesus  an- 
swered and  said  to  him.  If  any  man  love  me,  he  will  keep  my 
words ;  and  my  Father  will  love  him,  and  wo  will  come  to  him,  and 

24  make  our  abode  with  him.  He  that  loveth  me  not,  keepeth  not  my 
words ;  and  the  word  which  ye  hear  is  not  mine,  but  the  Father's 
who  sent  me. 

25  These  things  have  I  spoken  to  you,  while  I  remained  with  you. 
2G  But  the  Comibrter,  the  Holy  Ghost,  whom  the  Father  will  send 

in  my  name,  he  will  teach  you  all  things,  and  will  bring  all  tilings 

27  to  your  remembrance,  whatsoever  I  have  said  to  you.  Peace  I 
will  leave  with  you ;  my  peace  I  will  give  unto  you ;  not  as  the 
world  giveth,  give  I  unto  you.     Let  not  your  heart  be  troubled, 

28  neither  let  it  be  afraid.  Ye  heard  me  say  to  you,  I  go,  and  come 
again  to  you.     If  ye  loved  mc,  ye  would  have  rejoiced,  because  I 

29  go  to  the  Father;  for  the  Father  is  greater  than  I.  And  noir 
I  have  told  you,  before  it  cometh  to  pass,  that  wlien  it  b  come  to 

30  pass  ye  may  believe.  Hereafter  I  shall  not  talk  much  with  you ; 
for  the  prince  of  this  world  is  coming ;  but  he  hath  nothing  in  me : 

31  But  that  the  world  may  know  that  I  love  the  Father,  and  as  the 
Father  commanded  me,  so  I  do.     Arise,  and  let  us  go  hence. 

21.  i/e  that  hath  my  commandments — Written  in  his  hoart.  I  will  mamJeMt 
myself  to  him — More  abundantly. 

'23.  Jesus  answered — Because  ve  love  and  obey  me,  and  they  do  not,  therefora 
I  will  reveal  myself  to  you,  and  not  to  them.  My  Father  wiU  love  him — Tht 
more  any  man  loves  and  obeys,  the  more  God  will  love  him.  And  we  will  come 
to  him^  and  make  our  abode  with  him — Which  implies  such  a  large  manifestaticm 
of  the  Divine  presence  and  love,  that  the  former  in  justification  is  as  nothing  in 
comparison  of  it. 

26.  In  my  name — For  my  sake,  in  my  room,  and  as  my  agent.  He  wUl  tsaek 
you  all  things — Necessary  for  you  to  know.  Hero  is  a  clear  promise  to  the  apoa. 
ties*  and  their  succcHsors  in  the  faith,  that  the  Holy  Ghost  will  teach  them  all  that 
truth  which  is  needful  for  their  salvation. 

27.  Peace  I  leave  with  you — Peace  in  general ;  peace  with  God  and  with  jour 
own  consciences.  My  peace — In  particular;  that  peace  which  I  enjoy,  and 
which  I  create,  /  give — At  this  instant.  Not  as  the  world  giveth — Unsatiafyhir, 
unsettled,  transient ;  but  filling  the  soul  with  constant,  even  tranquillity.  Loni, 
evermore  give  us  this  peace !  How  serenely  may  we  pass  through  the  moat  tor- 
bulent  scenes  of  life,  when  all  is  quiet  and  harmonioua  within  !  Thou  hast  made 
peace  through  the  blood  of  thy  cross.  May  we  give  all  diligence  to  praaerre  the 
inestimable  gift  inviolate,  till  it  issue  in  everlasting  peace ! 

28.  God  the  Father  is  greater  than  I — As  he  was  man.  Am  God,  neither  is 
greater  nor  less  than  the  other. 

29.  /  have  told  yov-^Of  my  going  and  return. 

.30.  The  prince  of  this  world  is  coming — ^To  make  hn  grand  assault.  Bmi  ks 
hath  nothing  in  me — No  right,  no  claim,  or  power.  There  is  no  guilt  in  me,  to 
give  him  power  over  mo ;  no  corruption  to  take  part  with  his  temptation. 

31.  But  I  suffer  him  thus  to  assault  me,  1.  Because  it  is  the  Father's  commii 
sion  to  nie,  chap,  z,  18.  2.  To  convince  the  world  of  my  love  to  the  Father,  ip 
being  obedient  unto  death,  Phil,  ii,  8.  Arise,  let  us  go  nence — Into  the  city,  to 
the  passover.  All  that  has  been  related  from  chap,  zii,  31,  was  done  andiaid  on 
Thursday,  without  the  city.  But  what  follows  in  the  fifteenth,  aiztoonth,  aad 
seventeenth  ehi^iten,  was  said  in  the  city,  on  the  very  evening  of  ths 
lust  before  he  went  over  the  brook  Kedroa. 

17 


3fi8  ST.  JOHN. 

XY.     I  am  the  true  vine,  and  my  Father  is  the  husbandman.     Every 

2  branch  in  me  that  beareth  not  fruit,  he  taketh  away ;  and  every 
one  that  beareth  fruit,  he  purifieth  it,  that  it  may  bear  more  fruit. 

3  Now  ye  are  clean  through  the  word  which  I  have  spoken  to  you. 

4  Abide  in  me,  and  I  in  you.    As  the  branch  cannot  bear  fruit  of 
itself,  unless  it  abide  in  the  vine,  so  neither  can  ye,  unless  yc 

5  abide  in  me.    I  am  the  vine,  ye  are  the  branches.   He  that  abideth 
in  me,  and  I  in  him,  he  beareth  much  fruit ;  but  separate  from  me 

6  ye  can  do  nothing.    If  any  one  abide  not  in  me,  he  is  cast  out  as  a 
branch,  and  is  withered :  and  they  gather  and  cast  them  into  the 

7  fire,  and  they  are  burned.     If  ye  abide  in  me,  and  my  words  abide 
in  you,  ye  shall  ask  whatsoever  ye  will,  and  it  shadl  be  done  for 

8  you.     Hereby  is  my  Father  glorified,  that  ye  bear  much  fruit :  so 

9  shall  ye  be  my  disciples.     As  the  Father  hath  loved  me,  so  have  1 

10  also  loved  you.     Abide  ye  in  my  love.     If  ye  keep  my  command- 
ments, ye  shall  abide  in  my  love,  even  as  I  have  kept  my  Father's 

11  commandments,  and   abide   in  his  love.     I  have  spoken  these 
things  to  you,  that  my  joy  might  remain  in  you,  and  your  joy 

12  might  be  full.    This  is  my -commandment.  That  ye  love  one  an- 

13  other,  as  I  have  loved  you.     No  one  hath  greater  love  than  this, 

14  that  a  man  lay  down  his  life  for  his  friends.     Ye  are  my  friends, 

15  if  ye  do  whatsoever  I  command  you.     I  no  longer  call  you  ser- 
vants, for  the  servant  knoweth  not  what  his  lord  doth :  but  I  have 

XV.  1.  I  am  th€  true  vine — So  the  true  bread,  chap,  vi,  33 ;  that  i«,  the  most 
ezeellent. 

3.  Every  one  that  beareth  fruity  he  purifieth — hy  obeying  the  truth,  1  Pet.  i,  23 ; 
and  bj  inward  or  oatward  suffBringa,  lieb.  zii,  10,  11.  So  purity  and  fruitfulneM 
help  each  other.  That  it  may  bear  more  fruit — For  this  is  one  of  the  noblest 
rewards  God  can  bestow  on  former  acts  of  obedience,  to  make  us  yet  more  holy, 
and  fit  for  farther  and  more  eminent  service. 

3.  Ye  are  c^a»— All  of  jou,  to  whom  I  now  speak,  are  purged  from  the  guilt 
and  power  of  sin ;  by  the  t&or<i---Which,  applied  by  the  Spirit,  is  the  grand  instru. 
mant  of  purifying  the  soul. 

4.  Abide  in  me — Ye  who  are  now  pure  by  living  faith,  producing  all  holiness ; 
by  which  alone  ye  can  be  in  me. 

5.  I  am  t^  vine,  ye  are  the  branehee — Our  Lord  in  this  whole  passa^  speaks 
of  no  branches  but  such  as  are,  or  at  least  wore  once,  united  to  him  by  liyrag  faith. 

6.  If  any  one  abide  not  in  me — By  living  faith;  not  by  Church  communion 
only*  He  may  thus  abide  in  Christ,  and  be  withered  all  the  time,  and  cast  into 
the  fire  at  last.  He  ie  coot  out — Of  the  vineyard,  the  invisible  Church.  Therefore 
ha  waa  in  it  once. 

7.  If  ye  abide  in  me,  ye  ehaU  aek—Tnyers  themselves  are  a  fruit  of  faith,  and 
they  produce  more  fruit. 

o.  So  ehall  ye  be  my  dieeiplee — ^Worthy  of  the  name.  To  be  a  disciple  of  Christ 
is  both  the  foundation  and  height  of  Christianity. 

9.  Abide  ye  in  my  love — Keep  your  place  in  my  affiiction.  See  that  ye  do  not 
forfeit  that  invaluable  blessing.  How  needless  a  caution,  if  it  were  impossible 
for  them  not  to  abide  therein  7 

10.  If  ue  keep  my  eommandmente,  ye  ehaU  abide  in  my  love — On  these  terms, 
and  no  other,  ye  shall  remain  the  objects  of  my  special  dSection. 

11.  That  my  joy  might  remain  in  you — ^The  same  joy  which  I  feel  in  loving  tlib 
Fbther,  and  keeping  his  commandments. 

13.  Your  joy  will  be  full,  if  ye  so  love  one  another, 

13.  Greater  love — ^To  his  friends.    Ho  here  speaks  of  them  only. 

li.  Ye  are  my  friende,  if  ye  do  whatooever  I  command  you — On  this  condition, 

not  otherwise.    A  thunderbolt  for  Antinomianism  1    Who  then  darea  aaMrt  that 

God^  Wfa  doefl  not  at  all  d^nd  on  man*e  works  7 


CHAPTER  XVI.  a» 

called  you  friends :   for  all  things  that  I  have  heard  from  my 

16  Father,  I  have  made  known  to  you.  Ye  have  not  chosen  me,  but 
I  have  chosen  you,  and  appointed  you  that  ye  may  go  and  bear 
fruit,  and  that  your  fruit  may  remain ;  that  whatsoever  ye  shall  ask 

17  of  the  Father  in  my  name,  he  may  give  it  you.  This  I  command 
you.  That  ye  love  one  another. 

18  If  the  world  hate  you,  ye  know  it  hated  me  before  it  luUed  you. 

19  If  ye  were  of  the  world,  the  world  would  love  its  own ;  but  because 
ye  are  not  of  the  world,  but  I  have  chosen  you  out  of  the  world, 

20  therefore  the  world  hateth  you.  Remember  the  word  that  I  said 
to  you,  •  The  servant  is  not  greater  than  his  lord.  If  they  have 
persecuted  me,  they  will  also  persecute  you :  if  they  have  kept  my 

21  saying,  they  will  keep  yours  also.  But  all  these  things  will  they 
do  to  you,  for  my  name*s  sake,  because  they  know  not  him  that  sent 

22  me.    If  I  had  not  come  and  spoken  to  them,  they  had  not  had  sin ; 

23  but  now  they  have  no  excuse  for  their  sin.     He  that  hateth  me, 

24  hateth  my  Father  also.  If  I  had  not  done  among  them  the  works 
M'hich  no  other  did,  they  had  not  had  sin  :  but  now  have  they  seen 

25  tliem,  and  yet  hated  botli  me  and  my  Father.  So  that  the  word 
which  is  written  in  their  law  is  fulfilled,  f  They  hated  me  withoat 

26  a  cause.  But  when  the  Comforter  is  come,  whom  I  will  send  to 
you  from  the  Father,  the  Spirit  of  truth,  who  proceedeth  from  the 

27  Father,  he  shall  testify  of  me.  Ye  also  shall  testify,  because  yo 
have  been  with  me  from  the  beginning. 

XVI.     I  have  told  you  these  things,  that  ye  may  not  be  offended. 
2  They  will  put  you  out  of  the  synagogues ;  yea,  the  time  cometh, 

'  -'  ■    ■■  —  —^ 

15.  All  things — Which  might  be  of  tervice  to  jou. 

16.  Ye — My  apostles,  have  not  chosen  me,  but  I  have  chosen  you — As  cloarlj 
appears  from  the  sacred  history :  and  appointed  you,  that  ye  may  go  and  hear 
fruit — I  have  chosen  and  appointed  you  for  this  end,  tiiat  yo  may  go  and  coiu 
vert  sinners :  and  that  your  fruit  may  remain — That  the  fruit  of  your  laboun 
may  remain  to  the  end  of  the  world ;  yea,  to  eternity ;  that  ichataoever  ye  shall 
ask — The  coiisoquenco  of  your  going  and  bearing  fruit  will  be,  that  all  yoar 
prayers  will  be  heard. 

19.  Because  ye  are  not  of  the  world,  therefore  the  world  hateth  you — Becaaie 
your  maxims,  tempers,  actions,  are  quite  opposite  to  theirs.  For  the  veiy  wua% 
reason  must  the  world  in  all  ages  hate  those  who  are  not  of  the  world. 

21.  All  these  things  will  they  do  to  you,  because  they  know  not  him  that  sent 
me — And  in  all  ages  and  nations  they  who  know  not  God  will,  for  this  cause, 
liate  arid  persecute  those  that  do. 

22.  They  had  not  had  sin — Not  in  this  respect. 

23.  He  that  hateth  me — As  every  unbeliever  doth*  For  as  the  love  of  God  is 
insn parable  from  faith,  so  is  the  hatred  of  God  from  unbelief. 

26.  When  the  Comforter  is  come,  whom  I  will  send  from  the  Father,  the  Spirit 
of  truth,  who  proceedeth  from  the  Father,  he  shall  testify  of  me — The  Spirit's 
coming,  and  being  sent  by  our  Lord  from  the  Father,  to  testify  of  him,  are  por- 
Fonnl  characters,  and  plainly  distinguish  him  from  the  Father  and  the  Son;  and 
his  title  as  the  Spirit  of  truth,  together  with  his  proceeding  from  thf  Father,  can 
a|rrco  to  none  but  a  Divine  person.  And  that  he  proceeds  from  the  Son,  as  well 
as  from  tlie  Father,  may  be  fiirly  argued  from  his  being  called  the  Spirit  tfChrisit 
I  Pet.  i,  11 ;  and  from  his  being  here  said  to  be  sent  by  Christ  from  the  Father,  ss 
well  as  sent  by  the  Father  in  Ai*  name. 

XVI.  2.  lie  time  cometh,  that  whosoever  killeth  you  wUl  think  he  doth  Oad 
service — But,  bloned  be  God,  the  time  is  so  &r  past,  that  those  who  bear  the  nmmt 

•  Chap,  ziii,  16;  Matt,  a,  24;  Luke  vi,  40.       f  Pn  liu,  i. 


960  ST.  JOHN. 

3  that  whosoever  killeth  you  will  think  he  doth  God  service.    These 
things  will  they  do,  because  they  have  not  known  the  Father  nor 

4  roe.     But  I  have  told  you  these  things,  that  when  the  time  shall 
come,  ye  may  remember  I  told  you  them.     I  did  not  tell  you  these 

5  things  at  the  beginning,  because  I  was  with  you.     But  now  I  go 
to  him  that  sent  me,  and  none  of  you  asketh  me,  Whither  goest 

6  thou  ?    But  because  I  have  told  you  these  tilings,  sorrow  hath  filled 

7  your  heart.     But  I  tell  you  the  truth ;  it  is  expedient  for  you  that 
I  go :  for  if  I  go  not,  the  Comforter  will  not  come  to  you ;  but  if  I 

8  depart,  I  will  send  him  to  you.     And  he  coming  will  convince  the 

9  world  of  sin,  and  of  righteousness,  and  of  judgment :  Of  sin,  be* 

10  cause  they  believe  not  on  me :  Of  righteousness,  because  I  go  to 

1 1  my  Father,  and  ye  see  me  no  more :  Of  judgment,  because  the 
prince  of  this  world  is  judged. 

12  I  have  yet  many  things  to  say  to  you :  but  ye  cannot  bear  them 

13  now.  But  when  he,  the  Spirit  of  truth,  is  come,  he  will  guide  you 
into  all  the  truth;  for  he  will  not  speak  of  himself:  but  whatso- 
ever he  shall  hear,  he  will  speak;  and  he  will  show  you  the  things 

14  which  are  to  come.   He  will  glorify  me ;  for  he  will  take  of  mine, 

15  and  show  t^  you.    All  things  that  the  Father  hath  are  mine:  there- 

16  fore  I  said.  He  will  take  of  mine,  and  show  t^  you.     A  little  while 

of  Chrift  do  not  now  generally  suppose  they  do  him  service  by  killing  each  other 
for  a  difference  in  opinion  or  mode  of  worship. 

3.  They  have  not  knoion  the  Father  nor  mt — ^This  is  the  true  root  of  persecation 
in  all  its  forms. 

4.  /  did  not  tell  you  these  things  at  the  beginnings  heeauae  I  was  with  you — 
To  bear  the  chief  shock  in  my  own  person,  and  to  screen  you  from  it. 

5.  None  of  you  asketh  me — Now  when  it  is  most  seasonable.  Peter  did  ask 
this  before,  chap,  xiii,  36. 

7.  It  is  expedient  for  you — In  respect  of  the  Comforter,  ver.  7,  &c,  and  of  me, 
ver.  16,  &c,  and  of  the  Father,  ver.  23,  &c. 

8.  He — Observe  his  twofold  office ;  toward  the  world,  ver.  8,  &.c ;  toward  be. 
lievers,  yer.  12,  &c :  will  convince — AH  of  the  world — ^Who  do  not  obstinately 
resist,  by  your  preaching  and  miracles,  of  sin^  and  of  righteousness^  and  ofiudg. 
ment — He  who  is  convinced  of  sin  either  accepts  the  righteousness  of  Chnst,  or 
is  judged  with  Satan.  An  abundant  accomplishment  of  this  we  find  in  the  Acts 
of  the  Apostles. 

9.  Of  sin — Particularly  of  unbelief,  which  is  the  confluence  of  all  sins,  and 
binds  them  all  down  upon  us. 

10.  Of  righteousness^  because  I  go  to  my  Father — ^Which  the  Spirit  will 
testify,  though  ye  do  not  then  see  me.  But  I  could  not  go  to  him  if  I  were 
not  righteous. 

11.  The  wince  of  this  world  is  judged — And  in  consequence  thereof  dethroned, 
deprived  of^  the  power  he  had  so  long  usurped  over  men.  Tet  those  who  reject 
the  deliverance  offisred  them  will  remain  slaves  of  Satan  still. 

12.  /  have  yet  many  things  to  say — Concerning  my  passion,  death,  resurrec. 
tion,  and  the  consequences  of  it.  These  things  we  have,  not  in  uncertain  tradi. 
lions,  but  in  the  Acts,  the  Epistles,  and  the  Revelation.  But  ye  cannot  bear  them 
now — Both  because  of  your  littleness  of  faith,  and  your  immoderate  sorrow. 

13.  W?un  he  is  come — It  is  universally  allowed  that  the  Father,  Son,  and  Holy 
Ghost  dwell  in  all  believers.  And  the  internal  agency  of  the  Holy  Ghost  is  gene- 
rally admitted.  That  of  the  Father  and  the  Son,  as  represented  in  this  Gospel, 
deserves  our  deepest  consideration. 

15.  All  things  that  the  Father  hath  are  mine — Could  any  creature  say  this  7 

16.  il  little  while  and  ye  shall  not  see  me — ^When  I  am  buried :  and  again^  a 
iHtle  while,  and  ye  shall  see  me — ^When  I  am  risen :  because  I  go  to  my  Father — 
I  die  and  rise  agaao,  in  •rder  to  asoend  to  my  Father. 


CHAPTER  XVI.  261 

and  ye  shall  not  see  me  ;  and  again,  a  little  while  and  ye  shall  see 

17  me,  because  I  go  to  the  Father.  Then  some  of  his  disciples  said 
to  each  other,  What  is  this  that  he  saith  to  us  ?  A  little  while 
and  ye  shall  not  see  me  ;  and  again,  a  little  while  and  ye  shall  sen 

18  me?  And,  Because  I  go  to  the  Father?  They  said  therefore. 
What  is  this  that  he  saith,  A  little  while  ?     We  understand  not 

19  what  he  saith.  Jesus  knew  they  were  desirous  to  ask  him,  and 
said  to  them.  Ye  inquire  among  you  of  this,  that  I  said,  A  little 
while  and  ye  shall  not  see  me :  and  again,  A  little  while  and  ye 

20  shall  see  me.  Verily,  verily  I  say  unto  you,  Ye  will  weep  and 
lament ;  but  the  world  will  rejoice :  ye  will  be  sorrowful ;  but  your 

21  sorrow  shall  be  turned  into  joy.  A  woman  when  she  is  in  travail 
hath  sorrow,  because  her  hour  is  come :  but  when  she  hath 
brought  forth  the  child,  she  no  longer  remembereth  the  anguish, 

22  for  joy  that  a  man  is  bom  into  the  world.  And  ye  now  therefore 
have  sorrow ;  but  1  will  see  you  again,  and  your  heart  shall  rejoice, 

23  and  your  joy  no  one  taketh  from  you.  And  in  that  day  ye  shall 
not  question  me  about  any  thing.  Verily,  verily  1  say  unto  you. 
Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  wUl  give  you. 

24  Hitherto  ye  have  asked  nothing  in  my  name :  ask,  and  ye  shall 

25  receive,  that  your  joy  may  be  full.  I  have  spoken  these  things  to 
you  in  parables-:  but  the  time  is  coming  when  I  will  no  longei 
speak  to  you  in  parables,  but  will  show  you  plainly  the  Father 

26  At  that  day  ye  shall  ask  in  my  name  :  and  I  say  not  to  you,  that  I 

27  will  pray  the  Father  for  you.  For  the  Father  himself  loveth  you, 
because  ye  have  loved  me,  and  have  believed  that  I  came  forth  irom 

28  God.  I  came  forth  from  the  Father,  and  am  come  into  the  world : 
again,  I  leave  the  world,  and  go  to  the  Father. 

29  His  disciples  say  to  him,  Lo,  now  speakest  thou  plainly,  and 

30  speakest  no  parable.  Now  we  are  sure  that  thou  knowest  all 
things,  and  needest  not  that  any  should  question  thee :  by  this  we 

31  believe  that  thou  earnest  forth  from  God.     Jesus  answered.  Ye 

19.  Jmiw  9aid  to  them — ^Preventing  their  question. 

30.  Ye  wUl  weep  and  lament — When  ye  see  me  dead ;  but  your  torrow  wiU  he 
turned  into  joy — ^When  ye  see  me  risen. 

33.  Ye  now  therefore  have  oorrow — ^This  gives  us  no  manner  of  authority  to 
assert  all  believers  muet  come  into  a  state  of  darkness  Thej  never  need  lo«e 
either  their  peace,  or  love,  or  the  witness  that  thej  are  the  children  of  God. 
They  never  eon  lose  these,  but  either  through  sin,  or  ignorance,  or  yehement 
temptation,  or  bodilj  disorder. 

33.  Ye  ehall  not  question  me  about  any  thing — Which  you  do  not  now  under* 
stand.  You  will  not  need  to  inquire  of  me ;  for  you  will  know  all  thing;s  clearly. 
Whatsoever  ye  ehall  ask — Knowledge,  love,  or  any  thing  else,  he  will  give  tf-^ 
Our  Lord  here  ffives  us  a  charts  blanche.  Believer,  write  down  what  thou  wilt. 
He  had  said,  chap,  xiv,  13,  /  will  do  tt,  where  the  discourse  was  of  glorifying 
the  Father  through  the  Son.  Here,  speaking  of  the  love  of  the  Father  to  believ. 
crs,  he  saith,  He  will  give  it. 

24.  Hitherto  ye  have  asked  nothing  in  my  name — For  they  had  asked  him 
directly  for  all  they  wanted. 

36.  At  that  day  ye  shall  ask — For  true  knowledge  begrets  prayer.  And  I  smy 
not  that  I  wiU  pray — ^This  in  nowise  implies  that  he  will  not :  it  means  only. 
The  Father  himself  now  loves  you,  not  only  because  of  my  intercession,  but  also 
because  of  the  faith  and  love  which  he  hath  wrought  in  you. 

30.  Thou  knowest  all  things — Even  our  hearts.  Although  no  question  is  adsed 
thee,  yet  thou  answereat  the  thoughts  of  ewry  <*>^*    ^  <^  **  MfCM  Umi  iksu 


S62  ST.  JOHN. 

32  do  now  believe.  But  lo,  the  hour  is  coming,  yea,  is  already  come, 
that  ye  will  be  scattered  every  one  to  his  own,  and  shall  leave  me 

33  alone  :  and  yet  I  am  not  alone,  for  the  Father  is  with  me.  I  have 
spoken  these  things  to  you,  that  ye  may  have  peace  in  me.  In  t)ie 
world  ye  shall  have  tribulation ;  but  take  courage,  I  have  overcome 
the  world. 

XVII.  These  things  spake  Jesus,  and  lifted  up  his  eyes  to  heaven, 
and  said.  Father,  the  hour  is  come :  glorify  thy  Son,  that  thy  Son 

2  also  may  glorify  thee :  As  thou  hast  given  him  power  over  all 
flesh,  that  he  may  give  eternal  life  to  all  whom  thou  hast  given 

3  him.     And  this  is  life  eternal,  to  know  thee,  the  only  true  God, 

4  and  Jesus  Christ,  whom  thou  hast  sent.     I  have  glorified  thee  on 

5  earth.  I  have  finished  the  work  which  thou  gavest  me  to  do.  And 
now,  Father,  glorify  thou  me  with  thyself,  with  the  glory  which  I 
had  with  thee  before  the  world  was. 

6  I  have  manifested  thy  name  to  the  men  whom  thou  hast  given 

7  me  out  of  the  world.  Thine  they  were,  and  tliou  hast  given  tliem 
me,  and  they  have  kept  thy  word.     Now  they  know,  that  all 

8  things  whatsoever  thou  hast  given  me  are  of  thee.  For  1  have 
given  them  tlie  words  which  thou  gavest  me,  and  they  have  received 

emmewt  forth  from  Ood — Thoy  as  H  were  echo  back  the  words  which  he  had  spoken 
ID  the  ^7th  verse,  implying.  We  believe  in  God ;  we  believe  aUo  in  thee. 

Chap.  zvii.  In  this  chapter  our  Lord  prays,  1.  For  himself,  Tor.  1-5.  S.  For 
the  apostles,  vor.  6-19 ;  and  again,  yer.  24-26.  3.  For  all  believers,  ver.  30-23. 
And  4.  For  the  world,  ver.  21-23.  In  his  prayer  ho  comprises  all  ho  had  said 
fh>m  chap,  ziii,  31,  and  seals,  as  it  were,  all  he  had  hitherto  done,  beholding  things 
put,  present,  and  to  oome.  This  chapter  contains  the  easiest  words,  and  the 
deepest  sense  of  any  in  all  the  Scripture :  yet  is  here  no  incoherent  rhapsody, 
bat  the  whole  is  closely  and  exactly  connected. 

XVII.  1.  Father — This  simplicity  of  appellation  highly  became  the  only-bcgot. 
ten  Son  of  God;  to  which  a  believer  then  makes  the  nearest  approach,  when  be 
is  fhllcst  of  loTe  and  humble  confidence.  T7te  hour  is  come — 'Ae  appointed  time 
for  it;  glorify  thy  Son — ^The  Son  glorified  the  Father,  both  before  and  after  his 
own  glorification.  When  he  speaks  to  the  Father  he  does  not  style  himself  the 
Son  of  man. 

2.  As  thou  hast  given  him  power  over  all  fiesh — ^This  answers  to  glorify  thy 
Son,  That  he  may  give  eternal  life,  6lc. — This  answers  to  that  thy  Son  may 
glorify  thee.  To  all  whom  thou  hast  given  him — To  all  believers.  This  is  a  clear 
proof  tliat  Christ  designed  his  sacrifice  should  avail  for  all :  vea,  that  all  fiesh, 
every  man,  should  partake  of  everlasting  life.  For  as  the  Father  had  given  him 
power  over  all  fiesh,  so  he  gave  himself  a  ransom  for  all. 

3.  To  know — By  lo  ring,  holy  faith,  thee  the  only  true  God — The  only  cause  and 
end  of  all  things ;  not  excluding  the  Son  and  the  Holy  Ghost,  no  more  than  the 
Father  is  excluded  from  being  Lord,  1  Cor.  viii,  6 ;  but  the  false  gods  of  the  hea- 
thons ;  and  Jesus  Christ — As  their  prophet,  priest,  and  king :  this  is  life  eter^ 
nal — It  is  both  the  way  to,  and  the  essence  of,  everlasting  happiness. 

4.  /  Aaoe  finished  the  work — ^Thus  have  I  glorified  thee,  laying  the  foundation 
of  thy  kingoom  on  earth. 

5.  The  glory  which  J  had — He  does  not  say  received — He  always  had  it,  till  he 
emptied  himself  of  it  in  the  days  of  his  flesh. 

6.  /  have  manifested  thy  name — All  thy  attributes;  and  in  particular  thy 
paternal  relation  to  believers;  to  the  men  whom  thou  hast  given  me — ^The  apo»<. 
ties,  and  so  ver.  12.  They  were  thine — By  creation,  and  by  descent  from  Abru. 
ham.  And  thou  hast  given  them  me — By  giving  them  faith  in  what  I  have 
spoken.     So  ver.  9. 

7.  Now  they  know  that  all  things— "Which  I  have  done  and  spoken,  are  of 
thse — And  consequently  right  and  true. 

8.  They  have  received  tiem — By  faith. 


CHAPTER  XVII.  963 

thenif  and  have  known  surely,  that  I  came  forth  from  thee,  and 

9  they  have  believed  that  thou  hast  sent  me.     I  pray  for  them:  I 

pray  not  for  the  world,  but  for  them  whom  thou  hast  given  me ; 

10  for  they  are  thine.     And  all  things  that  are  mine  are  thine,  and 

1 1  that  are  thine  are  mine ;  and  I  am  glorified  by  them.  And  I 
am  no  longer  in  the  world,  but  these  are  in  the  world,  and  I  come 
to  thee.     Holy  Father,  keep  through  thy  name  them  whom  thou 

1 2  hast  given  me,  that  they  may  be  one,  as  we  are.  While  I  was  with 
them  in  the  world  I  kept  them  through  thy  name.  Those  whom 
thou  hast  given  me  I  have  guarded,  and  none  of  them  is  lost, 
but  the  son  of  perdition,*  that  the  Scripture  might  be  fulfilled 

13  And  now  I  am  coming  to  thee,  and  I  speak  these  things  in  the 

14  world,  that  they  may  have  my  joy  fulfilled  in  them.  I  have  given 
them  thy  word,  and  the  world  hath  hated  them,  because  they  are 

15  not  of  the  world,  even  as  I  am  not  of  the  world.  I  do  not  pray 
that  thou  wouldest  take  them  out  of  the  world,  but  that  thou  wouldest 

16  keep  them  from  the  evil  one.     They  are  not  of  the  world,  as  I  am 

17  not  of  the  world.     Sanctify  them  through  the  truth:  thy  word  is 

18  truth.     As  thou  hast  sent  me  into  the  world,  I  also  have  sent  them 

19  into  the  world.  And  for  their  sakes  I  sanctify  myself,  that  they 
also  may  be  sanctified  through  the  truth. 

20  Neither  pray  I  for  these  alone,  but  for  them  also  who  will  believe 

21  on  me  through  their  word:  That  they  all  may  be  one ;  as  thou, 

9.  I  proy  not  for  the  world — Not  in  those  potitions,  which  are  adapted  to  the 
state  orbelioTen  only.  (He  prays  for  the  world  at  the  2l8t  and  23d  Terses,  tkmt 
they  may  believe^Tkat  they  may  know  Ood  hath  §ent  him,)  This  no  more  proTM 
that  our  Lord  did  not  pray  for  the  world,  both  before  and  afterward,  than  hit 
prayin?  for  the  apostles  alone,  ver.  6^19,  proves  that  he  did  not  pray  for  them 
also  which  shall  believe  through  their  word,  ver.  30. 

10.  All  things  that  are  mine  are  thine,  and  that  are  thine  are  mine — ^These  are 
Tsry  high  and  strong  expressions,  toe  grand  for  any  mere  creature  to  use ;  as 
implying  that  all  things  whatsoever,  inclusive  of  the  Divine  nature,  perfections, 
and  operations,  are  the  common  property  of  the  Father  and  the  Son.  And  this 
i»  the  original  ground  of  that  peculiar  property,  which  both  the  Father  and  the 
Hon  have  in  the  persons  who  were  given  to  Christ  as  Mediator;  according  to  wlwt 
is  said  in  the  close  of  the  verse,  of  his  being  glorified  by  them;  namely,  believing 
in  him,  and  so  acknowledging  his  glory. 

11.  Keep  them  through  thy  name — ^Thy  power,  mercy,  wisdom,  that  ihsy'may 
be  one — ^with  us  and  with  each  other ;  one  body,  separate  from  the  world :  as  we 
are — By  resemblance  to  us,  though  not  equality. 

12.  Those  whom  thou  hast  given  me  I  hace  guarded,  and  none  of  them  is  last, 
but  the  son  of  perdition — So  one  even  of  them  whom  God  had  given  Hm  t#  last. 
So  far  was  even  tliat  decree  from  being  unchangeable !  That  the  Scripture  might 
be  fulfilled — ^That  is,  whereby  the  Scripture  was  fulfilled.  The  son  of  perdition 
signifies  one  that  deservedly  perishes ;  as  a  son  of  death,  2  Sam.  zii,  5 ;  children 
of  hell.  Matt,  xxiii,  15,  and  children  of  torath,  Eph.  ii,  3,  signify  persons  justly 
obnoxious  to  death,  hell,  wrath. 

13.  In  the  world— ThAi  is,  before  I  leave  the  world.  Myjoy^The  joy  I  feel 
at  going  to  the  Father. 

15.  That  thou  wouldest  take  them  out  of  the  world— Not  yet :  but  that  tkou 
wouldest  keep  them  from  the  evUone — Who  reigns  therein. 

17.  Sanctify — Consecrate  then;  by  the  anointing  of  thy  Spirit  to  their  ottea, 
and  perfect  them  in  holiness,  by  means  of  thy  word. 

19.  /  sanctify  myself — I  devote  myself  as  a  victim,  to  be  sacrifioed. 

20.  For  them  who  will  believe — In  all  ages. 

21.  As  thou  art  in  me — ^This  also  is  to  be  understood  in  a  way  of  umiiitads, 

*  Psalm  cix,  8. 


364  ST.  JOHN. 

Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us  ; 

22  that  the  world  may  believe  that  thou  hast  sent  me.  And  the  glory 
which  thou  hast  given  me,  I  have  given  them,  that  they  may  be  one 

23  aa  we  are  one :  I  in  them,  and  thou  in  me,  that  they  may  be  per- 
fected in  one ;  and  that  the  world  may  know,  that  thou  hast  sent 
me,  and  hast  loved  them  as  thou  hast  loved  me. 

24  Father,  I  will  that  these  also  whom  thou  hast  given  me,  be  with 
me  where  I  am,  that  they  may  behold  my  glory  which  thou  hast 
given  me  ;  for  thou  lovedst  me  before  the  foundation  of  the  world. 

25  Righteous  Father,  though  the  world  hath  not  known  thee,  yet  I 
have  known  thee,  and  these  have  known  that  thou  hast  sent  me. 

26  And  I  have  declared  to  them  thy  name,  and  will  declare  tY,  that 
the  love  wherewith  thou  hast  loved  me  may  be  in  them,  and  I  in 
them. 

XVIII.  *  Jesus  having  spoken  these  words,  went  forth  with  his  dis- 
ciples over  the  brook  Kcdron,  where  was  a  garden,  into  which  he 

2  entered  and  his  disciples,     t  And  Judas  also,  who  betrayed  him, 
knew  the  place :  for  Jesus  had  often  met  there  with  his  disciples. 

3  Judas  then  having  received  a  troop  of  soldiers,  and  officers  from 
the  chief  priests  and  Pharisees,  cometh  thither  with  lanterns,  and 

4  torches,  and  arms.     Then  Jesus  knowing  all  things  that  were 
coming  upon  him,  going  forth  said  to  them.  Whom  seek  ye? 

5  They  answered  him,  Jesus  of  Nazareth.     Jesus  saith  to  them,  I 

6  am  A^.     And  Judas  also,  who  betrayed  him,  stood  with  them.     As 

sod  not  of  ■ameneu  or  oqaality.  T%at  the  toorld  may  believe — Here  Christ  prayi 
fat  the  world.  Obflerve  the  rom  of  his  whole  prayer,  1.  Receive  me  into  thy  own 
and  my  glory ;  3.  Let  my  apoatloa  share  therein ;  3.  And  all  other  believers : 
4.  And  let  all  the  world  believe. 

33.  The  glory  which  thou  hoMt  given  me,  I  have  given  them — The  glor^  of  the 
oaly  begotten  shines  in  all  the  eons  of  God.  How  groat  is  the  majesty  of 
Christians. 

84.  Here  he  rotarns  to  the  apostles.  /  will — He  asks,  as  having  a  right  to  bo 
heard,  and  prajrs,  not  as  a  servant,  but  a  Son :  that  they  may  behold  my  glory — 
Harein  is  the  happiness  of  heaven,  1  John  iii,  3. 

35.  Righteous  Father — T}^e  admission  of  believers  to  God  through  Christ, 
Hows  even  from  the  justice  of  God. 

36.  /  have  declared  to  them  thy  name — ^Thy  new,  best  name  of  love ;  that  the 
love  wherewith  thou  haot  loved  me — That  thou  and  thy  love,  and  I  and  my  love, 
may  be  in  them — That  they  may  love  me  with  that  love. 

aVHI.  1.  A  garden — rrobably  belonging  to  one  of  his  friends.  He  miglit 
retire  to  this  private  place,  not  only  for  the  advantage  of  secret  devotion,  but  also 
that  the  people  might  not  be  alarmed  at  his  apprehension,  nor  attempt,  in  the 
first  sallies  of  their  zeal,  to  rescue  him  in  a  tumultuous  manner.  Kedron  was 
(as  the  name  signifies)  a  dark  shady  valley,  on  the  east  side  of  Jerusalem,  be. 
twaen  the  city  and  the  mount  of  Olives,  through  which  a  little  brook  ran,  which 
took  its  name  from  it.  It  was  this  brook,  which  David,  a  type  of  Christ,  went 
ovsr  with  the  people,  weeping  in  his  flight  from  Absalom. 

3.  A  troop  of  soldiers — A  cohort  of  Roman  foot. 

6.  As  soon  as  he  said,  J  am  he,  they  went  backward  and  fell  to  the  ground^ 
How  amazing  is  it,  that  they  should  renew  the  assault,  after  so  sensible  an  expe. 
nsnce  both  of  his  power  and  mercy !  But  probably  the  priests  among  them 
might  persuade  themselves  and  their  attendants,  that  this  also  was  done  by  Becl. 
ze£ib ;  and  that  it  was  through  the  providence  of  God,  not  the  indulgence  of  Je- 
sus, that  they  received  no  farther  damage. 

•  Matt,  xxri,  30 ;  Mark  xir,  26 ;  Luke  xxii,  39.        t  Matt.  zxtI,  30 ;  Mark  xir,  43 ; 

liuks  zzii,  47. 


CHAPTER  XVIIl.  M5 

7  soon  as  he  said  to  them,  I  am  he,  they  went  backward  and  fell  to 

8  the  ground.     He  asked  them  again,  Whom  seek  ye  ?     And  they 
said,  Jesus  of  Nazareth.    Jesus  answered,  I  have  told  you,  I  am  A«  .- 

9  if  therefore  ye  seek  me,  let  these  go :  That  the  *  saying  might  be 
fulfilled  which  he  had  spoken.  Of  them  whom  thou  hast  given  me, 

10  1  have  lost  none.  Then  Simon  Peter,  having  a  sword,  drew  it,  and 
smote  the  high  priest's  servant,  and  cut  off  his  right  ear.     The 

11  servant's  name  was  Malchus.  Then  said  Jesus  to  Peter,  Put  up 
the  sword  into  its  scabbard.  The  cup  which  my  Father  hath  given 
me,  shall  I  not  drink  it  ? 

12  t  Then  the  soldiers  and  the  captain,  and  officers  of  the  Jews 

13  took  Jesus  and  bound  him.  And  led  him  away  to  Annas  first,  (for 
he  was  father-in-law  to  Caiaphas,  who  vras  high  priest  that  year.) 

14  Caiaphas  was  he  who  had  counselled  the  Jews,  that  it  was  expe- 

15  dient  one  man  should  die  for  the  people.  Now  Simon  Peter  fol- 
lowed Jesus,  and  another  disciple.  That  disciple  was  known  to 
the  high  priest,  and  went  with  Jesus  into  the  palace  of  the  high 

16  priest.  But  Peter  stood  at  the  door  without:  therefore  the  other 
disciple,  who  was  known  to  the  high  priest,  went  out  and  spake  to 

17  her  that  kept  the  door,  and  brought  in  Peter.  Then  saith  the  maid 
who  kept  the  door  to  Peter,  Art  not  thou  also  one  of  this  man's  dis- 

18  ciples  ?  He  saith,  I  am  not.  And  the  servants  and  officers  having 
made  a  fire  of  coals  ^for  it  was  cold)  stood  and  warmed  themselves : 

19  and  Peter  stood  with  them  and  warmed  himself.     Then  the  high 

20  priest  asked  Jesus  of  his  disciples  and  of  his  doctrine.  Jesus  an- 
swered him,  I  spake  openly  to  the  world  ;  I  was  continually  teach- 
ing in  the  synagogue  and  in  the  temple,  whither  all  the  Jews 

21  resort,  and  in  secret  have  I  said  nothing.  Why  askest  thou  me  ? 
Ask  them  that  heard  me,  what  I  said  to  them :  behold  they  know 

22  what  I  said.  When  he  had  said  thus,  one  of  the  officers,  who  stood 
by,  gave  Jesus  a  blow,  saying,  Answerest  thou  the  high  priest  so  ? 

23  Jesus  answered.  If  I  have  spoken  evil,  bear  witness  of  the  evil : 

24  but  if  well,  why  smitest  thou  me  ?  (Now  Annas  had  sent  him 
bound  to  Caiaphas  the  high  priest.) 

8.  If  ye  seek  me,  let  theee  (my  diiciples)  go — It  wu  an  eminent  instance  of  hit 
power  over  the  spirits  of  men,  that  they  so  far  obeyed  tlus  word,  as  not  to  seize 
even  Peter,  when  he  had  cat  off  the  ear  of  Malchns. 

10.  Then  Simon  Peter — No  other  evangelist  names  him.  Nor  could  they 
safely.  Bat  St.  John,  writing  after  his  death,  might  do  it  without  any^ch  in- 
convenience. 

13.  Annas  had  been  hiflrh  priest  before  his  son-in-law  Caiaphas.  And  though 
he  had  for  some  time  resigned  that  office,  yet  they  paid  so  much  regard  to  his 
affe  and  experience,  that  they  brought  Christ  to  Annas  first.  But  we  do  not  read 
of  any  thing  remarkable  which  pawed  at  the  house  of  Annas ;  for  which  reason 
his  being  carried  thither  is  omitted  by  the  other  evangelists. 

17.  Art  thott  aUo — As  well  as  the  others,  one  of  thie  man*9  dioeipUo — She  does 
not  appear  to  have  asked  with  any  design  to  hurt  him. 

20.  /  epake  openly — As  to  the  manner :  eonlimiaUy— As  to  the  time  :  in  the 
synagogue  and  temple — As  to  the  place.  In  eeeret  have  I  oaid  nothing — ^No 
point  of  doctrine  which  I  have  not  taught  ia  public. 

21.  Why  askeet  thou  me — Whom  thou  wilt  not  believe  7 

22.  Anewereot  thou  the  high  priest  so  ? — ^With  so  little  reverence  7 

24.  Now  Annas  had  sent  him  to  Oaiaphas — ^As  is  implied  ver.  13.  Boimi— Be- 
ing still  bound,  ver.  13. 

»  Chap,  zzii,  12.       tlC«tt.  zzri,  57;  Maik  av,53;  Liikezzii,54. 


266  ST.  JOHN. 

25  And  Simon  Peter  was  standing  and  warming  himself.  They 
said  to  him,  Art  not  thou  also  one  of  his  disciples  ?  He  denied  and 

26  said,  I  am  not.     One  of  the  servants  of  the  high  priest  (being  kins- 

27  man  to  him  whose  ear  Peter  had  cut  off)  said,  Did  not  I  see  thee 
in  the  garden  with  him  ?  Peter  denied  again,  and  immediately  the 
cock  crew. 

28  *  Then  they  led  Jesus  from  Caiaphas  to  the  governor's  palace, 
and  it  was  early :  and  they  went  not  into  the  palace  themselves, 

29  that  they  might  not  be  defiled,  but  might  eat  the  passover.  Pilate 
therefore  went  out  to  them,  and  said.  What  accusation  do  ye  brmg 

30  against  this  man  ?   They  answered  and  said  to  him,  If  he  were  not 
31a  malefactor,  we  should  not  have  delivered  him  to  thee.   Then  said 

Pilate  to  them,  Take  ye  him,  and  judge  him  according  to  your  law. 
The  Jews  said  to  him,  It  is  not  lawful  for  us  to  put  any  man  to  death  : 

32  So  the  f  saying  of  Jesus  was  ful^lled  which  he  spake,  signifying 

33  what  death  he  should  die.  Then  Pilate  returned  into  the  palace, 
and  called  Jesus,  and  said  to  him.  Art  thou  the  king  of  the  Jews  ? 

34  Jesus  answered  him,  Say  est  thou  this  of  thyself?  or  did  others  tell 

35  it  thee  of  me  ?  Pilate  answered,  Am  I  a  Jew  ?  thy  own  nation,  even 

36  the  chief  priests,  have  delivered  thee  to  me.  What  hast  thou  done  ^ 
Jesus  answered,  My  kingdom  is  not  of  this  world :  if  my  kingdom 
were  of  this  world,  my  ser\'ants  would  have  fought,  that  I  might 
not  be  delivered  to  the  Jews :  but  my  kingdom  is  not  from  hence. 

37  Pilate  said  to  him.  Art  thou  a  king  then  ?  Jesus  answered,  Thou 
sayest.  I  am  a  king.  To  this  end  was  I  bom,  and  for  this  cause 
came  I  into  the  world,  that  I  might  bear  witness  to  the  trutli. 

38  Every  one  that  is  of  the  truth,  heareth  my  voice.  Pilate  saith  to 
him,  What  is  truth  ?     And  having  said  this,  he  went  out  again  to 

39  the  Jews,  and  saith  to  them,  I  find  no  fault  in  him.  But  ye  have 
a  custom  that  I  should  release  to  you  one  at  the  passover :  will  ye 

40  therefore  that  I  release  to  you  the  king  of  the  Jews  ?  Then  cried 
they  all  again,  saying,  Not  this  man,  but  Barabbas.  Now  Barabbas 
was  a  robber. 


38.  They  went  not  into  the  palace  themeelveet  leet  they  should  be  defiled — By 
going  into  a  house  which  was  not  purged  from  leaven,  Deut.  xvi,  4. 

31.  It  is  not  lawful  for  ua  to  put  any  man  to  death — ^The  power  of  inflicting 
capital  punishment  had  been  taken  from  them  that  very  year.  So  the  aeeptre  was 
departed  from  Judah,  and  transferred  to  the  Romans. 

32.  Signifying  what  death  he  should  die — For  crucifixion  was  not  a  Jewish, 
bat  a  Roman  punishment.  So  that  had  he  not  been  condemned  by  the  Roman 
governor,  he  could  not  have  been  crucified. 

36.  My  kingdom  ie  not  of  this  world — Is  not  an  external,  but  a  spiritual  king, 
dom ;  that  I  might  not  be  delivered  to  the  Jews — ^Which  Pilate  had  already  at- 
tempted  to  do,  ver.  31,  and  afterward  actually  did,  chap,  xix,  16. 

37.  Thou  sayest — ^The  truth.  To  this  end  was  I  born — Speaking  of  his  human 
origin :  his  Divine  was  above  Pilate's  comprehension.  Yet  it  is  intimated  in  the 
following  words,  /  came  into  the  world,  that  I  might  witness  to  the  truth — Which 
was  both  declared  to  the  Jews,  and  in  the  process  of  his  passion  to  the  princeM 
of  the  Gentiles  also.  Every  one  that  is  of  the  truth — ^That  is,  a  lover  of  it,  heareth 
my  voice — A  universal  maxim.  Every  sincere  lover  of  truth  will  hear  him,  so  as 
to  understand  and  practise  what  he  saith. 

38.  What  is  truth  ? — Said  Pilate,  a  courtier ;  perhaps  meaning  what  significH 
truth  7  Is  that  a  thing  worth  hazarding  your  life  for  7  So  he  left  him  presently. 
to  plead  with  the  Jews  for  him,  looking  upon  him  as  an  innocent  but  weak  man 

*  Matt.  xxvii,2 ;  Mark  xr,  1 ,  Luke  xxiiif  1.       f  Chap,  iii,  14. 


CHAPTER  XIX.  267 

XIX.      *  Then  Pilate  therefore  took  Jesus  and  scourged  him.     And 

2  the  soldiers  having  platted  a  crown  of  thorns,  put  it  on  his  head, 

3  and  put  on  him  a  purple  robe,  And  said,  Hail,  king  of  the  Jews. 

4  And  they  smote  him  on  the  checks.     Pilate  went  out  again,  and 
saith  to  them,  Lo,  I  bring  liim  forth  to  you,  that  ye  may  know  I 

5  find  no  fault  in  him.     Then  Jesus  came  forth,  wearing  the  crown 
of  thorns,  and  the  purple  robe.     And  he  saith  to  them.  Behold  the 

6  man.     But  when  the  chief  priests  and  the  officers  saw  him,  they 

7  cried  out  saying,  Cnicify,  crucify  him.     Pilate  saith  to  them,  Take 
ye  him  and  crucify  him;  for  I  find  no  fault  in  him.     The  Jews  an- 

.  swered  him.  We  have  a  law,  and  by  our  law  he  ought  to  die,  be- 

8  cause  he  made  himself  the  Son  of  God.     When  Pilate  heard  that 

9  saying,  he  was  the  more  afraid.  And  returned  into  the  palace,  and 
saith  to  Jesus,  Whence  art  thou  ?  But  Jesus  gave  him  no  answer. 

10  Then  Pilate  saith  to  him,  Speakest  thou  not  to  me  ?  Knowest  thou 
not  that  I  have  power  to  crucify  thee,  and  have  power  to  release 

1 1  thee  ?  Jesus  answered.  Thou  couldst  have  no  power  over  me,  un- 
less it  were  given  thee  from  above :  therefore  he  that  delivered  me 

12  to  thee  hath  the  greater  sin.  Upon  this  Pilate  sought  to  release 
him :  but  the  Jews  cried  out  saying.  If  thou  release  this  man,  thou 
art  not  a  friend  to  Cesar.     Whosoever  maketh  himself  a  king, 

13  speaketh  against  Cesar.  Pilate  hearing  this  saying,  brought  Je- 
sus forth,  and  sat  on  the  judgment  seat,  in  a  place  called  the  pave- 

14  ment,  but  in  Hebrew,  Gabbatha;  (it  was  the  preparation  of  the 
passover,  and  about  the  third  hour ;)  and  saith  to  the  Jews,  Behold 

15  your  king.  But  they  cried  out.  Away  with  him,  away  with  him^  cru- 
cify him.     Pilate  saith  to  them.  Shall  I  crucify  your  king?     The 

16  chief  priests  answered.  We  have  no  king  but  Cesar.  Then  de- 
livered he  him  to  them  to  be  crucified. 

17  t  And  they  took  Jesus  and  led  him  away.  And  he  bearing  his 
cross,  went  forth  to  the  place  called  the  place  of  a  skull,  which  is 

18  called  in  Hebrew,  Golgotha ;  Where  they  crucified  him,  and  two 

19  others  with  him,  one  on  each  side,  and  Jesus  in  the  midst.     And 

XIX.  7.  By  our  law  he  ought  to  die,  heeauee  he  made  kimeelf  the  Son  of  Ood-— 
Which  they  understood  in  the  highest  sense,  and  therefore  accounted  blasphemy. 

8.  He  was  the  more  afraid^-ae  seems  to  have  been  a&aid  before  of  shedding 
mnocent  blood. 

9.  Whence  art  thou  ? — ^That  is,  whose  son  art  thou  7 

11.  Thou  cotddet  have  no  power  over  me — For  I  have  done  nothing  to  ezpoM 
me  to  the  power  of  any  magistrate.  Therefore  he  that  delivered  me  to  thee, 
namely,  Caiaphas,  knowing  this,  is  more  blamable  than  thou. 

13.  Pilate  eat  down  on  the  judgment  eeat — Which  was  then  without  the  palace, 
in  a  place  called^  in  Greek,  the  pavement,  on  aecount  of  a  beautiful  piece  of 
Mosaic  work,  with  which  the  floor  was  adorned :  but  in  Hebrew,  Oabbatha-'-Ot 
the  high  place,  because  it  stood  on  an  eminence,  so  that  the  judge  sitting  on  his 
throne  might  be  seen  and  heard  by  a  considerable  number  of  people. 

14.  It  woe  the  preparation  of  the  paeeover — For  this  reason  both  the  Jews  and 
Pilate  were  desirous  to  bring  the  matter  to  a  conclusion.  Every  Friday  was 
called  the  preparation,  (namely,  for  the  Sabbath.)  And  as  often  as  the  passorer 
fell  on  a  Friday,  that  day  was  colled  the  preparation  of  the  passover./* 

17.  Bearing  hie  eroee — Not  the  whole  cross,  (for  that  was  too  large  and  heaiy,) 
but  the  transverse  beam  of  it,  to  which  his  hands  were  afterward  fastened. 
This  they  used  to  make  the  person  to  be  executed  carry. 

*  Matt,  irrii,  26;  Mark zv,  15.       f  Matt,  zzrii,  31 ',  Markxv,90 ;  Luke  zziii,  20. 


2f.%  ST.  JOHN. 

Pilate  wrote  an  inscription  also,  and  put  it  on  the  cross :  and  the 
writing  was,  JESUS  OF  NAZARETH  THE  KING  OF  THE 

20  JEWS.  Many  of  the  Jews  read  this  inscription  ;  for  the  place 
where  Jesus  was  crucified  was  near  the  city  :  and  it  was  written  in 

21  Hebrew,  trnd  Greek,  and  Latin.  Then  said  the  chief  priests  to 
Pilate,  Write  not.  The  king  of  the  Jews ;  but  that  he  said  I  am  the 

22  king  of  the  Jews.     Pilate  answered,  What  I  have  written,  I  have 

23  written.  And  the  soldiers,  when  they  had  crucified  Jesus,  took 
his  garments  and  made  four  parts,  to  every  soldier  a  part,  and  also 
his  vesture :  now  the  vesture  was  without  seam,  woven  from  the 

24  top  throughout.  They  said  therefore  one  to  another,  Let  us  not 
rend  it,  but  cast  lots  for  it,  whose  it  shall  be ;  that  the  scripture 
might  be  fulfilled  which  saith,  *  They  parted  my  garments  among 
them,  and  cast  lots  for  my  vesture.  These  things  therefore  the 
soldiers  did. 

25  Now  there  stood  by  the  cross  of  Jesus,  his  mother,  and  his  mo- 
ther's  sister,  Mary  the  wife  of  Cleopas,  and  Mary  Magdalene. 

26  Jesus  therefore  seeing  his  mother,  and  the  disciple  standing  by 

27  whom  he  loved,  saith  to  his  mother.  Woman,  behold  thy  son.  Then 
saith  he  to  the  disciple,  Behold  thy  mother.  And  from  that  hour 
the  disciple  took  her  to  his  own  home. 

28  Afler  this,  Jesus  knowing  that  all  things  were  now  accomplished, 

29  that  the  scripture  might  be  fulfilled,  saith,  I  thirst.  Now  there  was 
set  a  vessel  full  of  vinegar.     And  filling  a  sponge  with  f  vinegar, 

30  and  putting  it  on  a  stalk  o/* hyssop,  they  put  it  to  his  mouth.  When 
Jesus  had  taken  the  vinegar,  he  said.  It  is  finished,  and  bowing  the 
head,  he  delivered  up  his  spirit. 

31  Now  because  it  was  the  preparation,  lest  the  bodies  should  re- 
main upon  the  cross  on  the  Sabbath  (for  that  Sabbath  was  a  great 


1%,  Je9U9  of  Nazareth^  the  king  of  the  Jew9 — ^Undoubtedly  theie  were  the  very 
words,  although  the  other  evangelist!  do  not  express  them  at  large. 

dO.  It  tons  written  in  Latin — For  the  majesty  of  the  Roman  empire  ;  in  Hebrew 
-^Because  it  was  the  language  of  the  nation  ;  and  in  Greek — For  the  informa- 
lion  of  the  Hellenists,  who  spoke  that  language,  and  came  in  great  numbers  to 
Che  fbast. 

23.  What  I  kaee  written^  I  have  tioritten — ^That  shall  stand. 

93.  The  ve9tvre — ^Tho  upper  garment. 

S4.  They  parted  my  garments  among  them — No  circumstance  of  David's  life 
bore  any  resemblance  to  this,  or  to  several  other  passages  in  the  22d  Psalm.  So 
that  in  this  scripture,  as  in  some  others,  the  prophet  seems  to  have  been  thrown 
into  a  preternatural  ocstacy,  wherein,  personating  the  Messiah,  he  spoke  barely 
what  the  Spirit  dictated,  without  any  regard  to  hmiself. 

35.  Hie  mother'e  sister — But  we  do  not  read  she  had  any  brother.  She  was 
her  fkther's  heir,  and  as  such  transmitted  the  right  of  the  kingdom  of  David  to 
Jesus :  Mary,  the  wife  of  Cleopas — Called  likewise  Alphens,  the  father,  as  Mary 
wu  the  mother  of  James,  and  Joses,  and  Simon,  and  Judas. 

37.  Behold  thy  mother — ^To  whom  thou  art  now  to  perform  the  part  of  a  son 
hi  my  place,  a  peculiar  honour  which  Christ  conferred  on  him.  From  that  kotar 
—From  the  time  of  our  Lord's  death. 

39.  A  stalk  of  hyssop — Which  in  thoee  countries  grows  exceeding  large  and 
strong. 

80.  It  is  finished^— My  suffisring :  the  purchase  of  man's  redemption.  He  de- 
Uemrtd  up  his  sptnt-— To  God,  Matt,  xxvu,  50. 

91.  Leet  the  bediee  should  remain  en  the  ereee  en  the  iSo&ftalA— Which  they 

•Psalmxxii,2a       f  Psalm  Ldx,  21. 


CHAPTER  XX  369 

day)  the  Jews  besought  Pilate,  that  their  legs  might  be  broken,  and 

32  they  might  be  tak«n  away.  Then  came  the  soldiers,  and  brake 
the  legs  of  the  first,  and  of  the  other,  who  was  crucified  with  him. 

33  But  coming  to  Jesus,  when  they  saw  he  was  dead  already,  they 

34  brake  not  his  legs.     But  one  of  the  soldiers  pierced  his  side  with  a 

35  spear,  and  forthwith  there  came  out  blood  and  water.  And  he 
that  saw  hath  testified  t^,  and  his  testimony  is  true,  and  he  know- 

36  eth  that  he  saith  true,  that  ye  abo  may  believe.     For  these  things 

37  were  done  that  the  scripture  might  be  fulfilled,  *  A  bono  of  it  shall 
not  be  broken.  And  again  another  scripture  saith,  fThey  shall 
look  on  him  whom  they  have  pierced. 

38  And  a(\er  these  things,  Joseph  of  Arimathea  (being  a  disciple  of 
Jesus,  but  secretly,  for  fear  of  the  Jews)  asked  rilate  leave  to  take 
away  the  body  of  Jesus.     And  Pilate  gave  him  leave.     He  came 

39  therefore  and  took  the  body  of  Jesus.  And  Nicodemus  also 
came  (who  at  first  had  come  to  Jesus  by  night)  bringing  a  mixture 

40  of  myrrh  and  aloes,  about  a  hurillred  pounds.  So  they  took  the 
body  of  Jesus,  and  wrapped  it  in  linen  clothes  with  the  spices,  as 

41  the  manner  of  the  Jews  is  to  bury.  Now  in  the  place  where  he 
was  crucified,  there  was  a  garden,' and  in  the  garden  a  new  sepul- 

42  chre,  in  which  no  man  had  ever  been  laid.  There  therefore  they 
laid  Jesus,  because  of  the  preparation  day  of  the  Jews ;  for  the 
sepulchre  was  nigh. 

XX.      X  The  first  day  of  the  week  cometh  Mary  Magdalene  early, 
while  it  was  yet  dark,  to  the  sepulchre,  and  seeth  the  stone  taken 
2  away  from  the  sepulchre.     Then  she  runneth  and  cometh  to  Si- 
mon Peter,  and  to  the  other  disciple  whom  Jesus  loved,  and  saith 

would  have  accoaoted  a  profknation  of  any  Sabbath,  but  of  that  in  particular. 
For  that  Sabbath  was  a  great  day — Being  not  only  a  Sabbath,  but  the  second  day 
of  the  feast  of  unleavened  bread  (from  whence  they  reckoned  the  weeks  to  pen. 
teoost :)  and  also  the  day  for  presenting  and  offering  the  sheaf  of  new  com :  so 
that  it  was  a  treble  solemnity. 

34.  Forthwith  there  came  out  blood  and  water — It  was  strange,  seeing  he  was 
dead,  that  blood  should  come  out ;  more  strange,  that  water  also ;  and  most 
strange  of  all,  that  both  should  come  out  immediately,  at  one  time,  and  yet  dis. 
tinctly.  It  was  pure  and  true  water,  as  well  as  pure  and  true  blood.  The  as- 
severation  of  the  beholder  and  testifier  of  it,  shows  both  the  truth  and  gpreatiMM 
of  the  miracle  and  mystery. 

35.  Hie  teetimony  is  true — ^Valid,  unexceptionable.  And  he  knoweth — And  his 
conscience  beareth  him  witness,  that  he  testifioth  this  for  no  other  end,  than 
that  ye  may  believe, 

36.  A  bone  of  it  shall  not  be  broken — ^This  was  originally  spoken  of  the  paschal 
lamb,  an  eminent  type  of  Christ. 

37.  They  shall  look  on  him  whom  they  have  pierced — He  was  pierced  by  the  sol. 
dier's  spear.  They  who  have  occasioned  his  sufferings  by  their  sins  (and  who 
has  not  ?)  shall  either  look  upon  him  in  this  world  with  penitential  sorrow :  or 
with  terror,  when  he  oometh  in  the  clouds  of  heaven,  Rev.  i,  7. 

38.  Joseph  of  Arimathea  asked  PUate — And  Nicodemus  also  came — Acknow 
ledging  Christ,  when  even  his  chosen  disciples  forsook  him.    In  that  extremity 
Joseph  was  no  longer  aiVaid,  Nicodemus  no  longer  ashamed. 

41.  In  the  place  where  he  was  cruc^d — ^There  was  a  garden  in  the  same  traet 
of  land :  but  the  cross  did  not  stand  m  the  garden. 

42.  Because  of  the  preparation — That  is,  thov  chose  the  rather  to  lay  him  m 
that  sepulchre  which  was  ntgA,  because  it  was  the  day  before  the  Sabbath,  whiob 
also  was  drawing  to  an  end,  so  that  thej  had  no  time  to  carry  him  far. 

*  Exod.  xii,  46.       fZech.  xii,  10,       %  Mstt,  xxriij,  1 ;  Mark  xri,  1 ;  Luke  ixir,  1. 


270  ST.  JOHN. 

to  them.  They  have  taken  away  the  Lord  out  of  the  sepulchre,  and 

3  we  know  not  where  they  have  laid  him.    Then  Peter  went  out  and 

4  the  other  disciple,  and  came  to  the  sepulchre.     They  both  ran  to- 
gether ,  but  the  other  disciple  outran  Peter,  and  came  first  to  the 

5  sepulclire.     And  stooping  down,  he  seeth  the  linen  clothes  lying : 

6  yet  went  he  not  in.    Then  cometh  Simon  Peter  following  him,  and 

7  went  into  tho  sepulchre,  and  seeth  the  linen  clothes  lie.  And  the 
napkin  that  had  been  about  his  head,  not  lying  with  the  linen 

8  clothes,  but  folded  up  in  a  place  by  itself.  Then  the  other  disciple 
who  came  first  to  the  sepulchre,  went  in ;   and  he  saw  and  be- 

9  lieved.     For  as  yet  they  knew  not  the  scripture,  that  he  must 

10  rise  again  from  the  dead.     Then  the  disciples  went  home  again. 

11  *  But  Mary  stood  without  at  the  sepulchre  weeping.     And  as 

12  she  wept,  she  stooped  down  into  the  sepulchre,  and  seeth  two  an- 
gels in  white  sitting,  where  the  body  of  Jesus  had  laid,  one  at  the 

13  head,  and  one  at  the  feet.  And  they  say  to  her.  Woman,  why 
weepest  thou  ?  She  saith  to  diem.  They  have  taken  away  my  Lord, 

14  and  I  know  not  where  they  have  laid  him.  And  having  said  this 
she  turned  herself  back,  and  seeth  Jesus  standing,  but  knew  not 

15  that  it  was  Jesus.  Jesus  saith  to  her.  Woman,  why  weepest  thou  ? 
Whom  seekest  thou  ?  She  supposing  him  to  be  the  gardener,  saith 
to  him.  Sir,  if  thou  hast  borne  him  hence,  tell  me  where  thou  hast 

16  laid  him,  and  I  will  take  him  away.     Jesus  saith  to  her,  Mary! 

17  She  turning,  saith  to  him,  Rabboni ;  that  is.  Master.  Jesus  saith 
to  her.  Touch  me  not ;  for  1  am  not  yet  ascended  to  my  Father. 
But  go  to  my  brethren,  and  say  to  them,  1  ascend  to  my  Father 

18  and  your  Father,  and  to  my  God,  and  your  God.  Mary  Magdalene 
cometh  and  telleth  the  disciples  that  she  had  seen  the  Lord,  and 
that  he  had  spoken  these  things  to  her. 

19  fThe  same  daif,  the  first  day  of  the  week,  at  evening,  the  doois^ 
being  shut,  where  the  disciples  were  assembled  for  fear  of  the  Jews, 
Jesus  came  and  stood  in  the  midst,  and  saith  to  them.  Peace  be 


XX.  3.  Peter  toent  out — Of  the  city. 

6.  Peter  eeetk  the  linen  elothee  lie — and  the  napkin  folded  up — ^The  angols  who 
minitterad  to  him  when  he  rose,  andoubtedly  folded  np  the  napkin  and  linen 
elotbee. 

8.  He  taw — ^That  the  body  was  not  there,  and  helieved-^Thai  they  had  taken 
it  away  as  Mary  said. 

9.  Par  at  yet — They  had  no  thought  of  his  rising  again. 

10.  They  went  home — Not  seeing  what  they  could  do  farther. 

11.  Bui  Mary  etood — ^With  more  constancy. 

16.  Jesus  saith  to  her,  Mary  ! — With  his  usual  voice  and  accent. 

17.  Touch  me  not — Or  rather,  Do  not  cling  to  me  (for  she  held  him  by  tho  foet,) 
Matt,  xzviii,  9.  Detain  me  not  now.  You  will  have  other  opportunities  of  con. 
▼ersing  with  me.  For  /  am  not  ascended  to  my  Father — I  have  not  yet  lofl  the 
world.  But  go  immediately  to  my  brethren — ^Thus  does  he  intimate  in  the  strong, 
est  manner  the  forgiTeness  of  their  fault,  even  without  ever  mentioning  it. 
These  exquisite  touches,  which  every  where  abound  in  the  evangelical  writings, 
show  how  perfectly  Christ  knew  our  frame.  /  ascend — He  anticipates  it  in  his 
thoughts,  and  so  speaks  of  it  as  a  thing  already  present.  To  my  Father  and  your 
Father,  to  my  Ood  and  your  God — This  uncommon  expression  shows  that  the 
only-begotten  Son  has  all  kind  of  fellowship  with  God.  And  a  fellowship  with 
Ood  the  Father,  some  way  resembling  his  own,  he  bestows  upon  his  brethren. 
Vet  he  does  not  say,  Our  God:  for  no  creature  can  be  raised  to  an  equality  with 

*  Mark  xvi,  9.        f  Ma*  k  xvi,  14 ;  Luke  niv,  36. 


CHAPTER  XX.  271 

20  unto  you.  And  having  said  this  he  showed  them  his  hands  and  his 
side.     Then  were  the  disciples  glad,  when  they  saw  the  Lord 

21  Then  ^aid  Jesus  to  them  again,  Peace  be  unto  you.     As  the  Father 

22  hath  sent  me,  even  so  send  I  you.  And  having  said  this,  he 
breathed  on  them,  and  saith  to  them,  Receive  ye  the  Holy  Ghost. 

23  Whose  soever  sins  ye  remit,  they  are  remitted  to  them  ;  and  whose 
soever  sins  ye  retain,  they  are  retained. 

24  But  Thomas  called  Didymus,  one  of  the  twelve,  was  not  with 

25  them  when  Jesus  came.  The  other  disciples  therefore  said  to 
him.  We  have  seen  the  Lord.  But  he  said  to  them.  Unless  I  see 
the  print  of  the  nails  in  his  hands,  and  put  my  finger  into  the  placo 
of  the  nails,  and  my  hand  into  his  side,  I  will  not  believe. 

26  And  after  eight  days  his  disciples  were  again  within,  and  Tho- 
mas with  them.     Jesus  cometh,  the  doors  being  shut,  and  stood  in 

27  the  midst,  and  said.  Peace  be  unto  you.  Then  said  he  to  Thomas, 
Reach  hither  thy  finger,  and  behold  my  hands,  and  reach  hither 
thy  hand,  and  put  it  upon  my  side,  and  be  not  faithless,  but  believ- 

28  ing.     And  Thomas  answered  and  said  to  him,  My  Lord,  and  my 

29  God.  Jesus  saith  to  him,  Thomas,  because  thou  hast  seen  me, 
thou  hast  believed :  happy  are  they  that  have  not  seen,  and  yet 
have  believed. 

30  And  Jesus  wrought  many  other  miracles  also,  in  the  presence 

31  of  his  disciples,  which  are  not  written  in  tliis  book.     But  these  are 

}uni :  but  my  Ood  and  your  God :  intimating  that  the  Father  is  his  in  a  lingalar 
and  incommunicable  manner ;  and  ours  through  him,  in  such  a  kind  as  a  crea- 
ture  is  capable  of. 

21.  Peace  be  unto  ^u — ^This  is  the  foundation  of  the  mission  of  a  true  Gospel 
minister,  peace  in  his  own  soul,  2  Cor.  iv,  1.  As  the  Father  hath  sent  m«,  so 
send  I  you — Christ  was  the  apostle  of  the  Father,  Ileb.  iii,  1.  Peter  and  the  rest, 
the  apostles  of  Christ. 

22.  He  breathed  on  them — New  life  and  vigour,  and  saith,  as  ye  receive  this 
breath  out  of  my  mouth,  so  receive  ye  the  Spirit  out  of  my  fulness :  the  Holy 
Ghost  influencing  you  in  a  peculiar  manner,  to  fit  jou  for  your  great  embassj. 
This  was  an  earnest  of  pentecost. 

23.  Whose  soever  sins  ye  remit — (According  to  the  tenor  of  the  Gospel,  that  is, 
supposing  them  to  ropont  and  believe)  they  are  remitted,  and  whose  soever  sins  ye 
retain  (supposing  them  to  remain  impenitent)  they  are  retained.  So  far  is  plain. 
But  here  arises  a  difficulty.  Are  not  the  sins  of  one  who  truly  repents,  and  od- 
ieignedly  believes  in  Christ,  remitted,  without  sacerdotal  absolution  7  And  are 
not  the  sins  of  one  who  does  not  repent  or  believe,  retained  even  with  it  7  What 
then  does  this  commission  imply  7  Can  it  imply  any  more  than,  1.  A  power  of 
declaring  with  authority  the  Christian  terms  of  pardon ;  whose  sins  are  remitted 
and  whose  retained  ?  As  in  our  daily  form  of  absolution  ;  and  3.  A  power  of  in. 
flicting  and  remitting  ecclesiastical  censures  7  That  is,  of  excluding  from,  and 
readmitting  into,  a  Christian  congregation. 

26.  After  eight  days — On  the  next  Sunday. 

28.  And  Thomas  said.  My  Lord  and  my  Qod — The  disciples  had  said.  We  have 
8cen  the  Lord.  Thomas  now  not  onlj  acknowledges  him  to  be  the  Lord,  as  he 
liad  done  before,  and  to  be  risen,  as  his  fellow  disciples  had  affirmed,  but  also  con. 
losses  his  Godhead,  and  that  more  explicitly  than  any  other  had  yet  done.  And 
ull  this  he  did  without  putting  his  hand  upon  his  side. 

30.  Jesus  wrought  many  miracles,  which  are  not  written  in  this  book — Of  St. 
John,  nor  indeed  of  the  other  evangelists 

31.  But  these  things  are  written  that  y*  may  believe — ^That  ye  may  be  gob. 
firmed  in  believing.  Faith  comoth  sometimes  ij  reading ;  thoagh  oruatrilj  bj 
hearing. 


272  ST.  JOHN. 

written,  that  ye  may  believe  that  Jesus  is  the  Christ,  the  Son  of 
God,  and  that  believing  ye  may  have  life  through  his  name. 
XXI.     After   these   things   Jesus  manifested  liiraself   again  to  the 

2  disciples  at  the  sea  of  Tiberias ;  he  manifested  himself  thus  ;  There 
were  together  Simon  Peter,  and  Thomas  called  Didymus,  and  Na- 
thanael  of  Cana  in  Galilee,  and  the  sons  of  Zebedee,  and  two  other 

3  of  his  disciples.  Simon  Peter  saith  to  them,  I  go  a  fishing.  They 
say  to  him.  We  also  go  with  thee.     They  went  out  and  entered 

4  into  the  vessel,  but  caught  nothing  that  night.  When  the  morning 
was  come,  Jesus  stood  on  the  shore ;  but  the  disciples  knew  not 

5  that  it  was  Jesus.     Then  said  Jesus  to  them.  Children,  have  ye 

6  any  meat  ?  They  answered  him.  No.  And  he  said  to  them.  Cast 
your  net  on  the  right  side  of  the  vessel,  and  ye  shall  find.  They 
cast,  therefore,  and  now  they  were  not  able  to  draw  it,  for  the  mul- 

7  titude  of  fishes.     Then  the  disciple  whom  Jesus  loved  saith  to 
.  Peter,  It  is  the  Lord.     Simon  Peter  hearing  that  it  was  the  Lord, 

girt  on  his  upper  coat  (for  he  was  stript)  and  threw  himself  into  the 

8  sea.  And  the  other  disciples  came  in  the  vessel  (for  they  were  not 
far  from  land,  about  two  hundred  cubits)  drawing  the  net  full  of  fishes 

9  When  they  came  to  land  they  see  a  fire  of  coals  there,  and  fish  laid 

10  thereon,  and  bread.     Jesus  saith  to  them,  Bring  of  the  fishes  which 

11  ye  have  taken  now.  Simon  Peter  went  on  board,  and  drew  t)ie 
net  to  land,  full  of  great  fishes,  a  hundred  and  fifty  and  three :  and 

12  though  there  were  so  many,  the  net  was  not  broken.  Jesus  saith 
to  them,  Come  ye  and  dine.     And  none  of  the  disciples  presumed 

13  to  ask  him.  Who  art  thou  ?  knowing  that  it  was  the  Lord.  Jesus 
then  cometh  and  taketh  bread,  and  giveth  to  them,  and  fish  likewise. 

14  This  was  the  third  time  that  Jesus  showed  himself  to  his  disciples, 
after  he  was  risen  from  the  dead. 

15  When  they  had  dined,  Jesus  saith  to  Simon  Peter,  Simon,  son 
of  Jonah,  lovest  thou  me  more  than  these  do  1  He  saith  to  him, 
Yea,  Lord,  thou  knowest  that  I  love  thee.     He  saith  to  him,  Feed 

16  my  lambs.     He  saith  to  him  again,  the  second  time,  Simon,  son  of 


XXI.  3.  TA«re  toere  together — At  homo,  in  one  house, 

4.  They  knew  not  that  it  woo  Jeaue—VrohMy  their  eyes  were  holden. 

6.  They  were  not  able  to  draw  it  for  the  multitude  offisheo — ^Thie  was  not  only 
a  demonstration  of  the  power  of  our  Lord,  but  a  kind  supply  for  them  and  their 
ftmilies,  and  such  as  mieht  be  of  service  to  them,  when  they  waited  afterward 
in  Jerusalem.  It  was  likewise  an  emblem  of  the  great  success  which  should 
attend  them  wifiehere  of  men, 

7.  Peter  girt  on  hie  upper  coat  (for  he  wae  otript  of  it  before) — ^Reverencing  tlio 
presence  of  his  Lord :  and  threw  himself  into  the  eea — ^To  swim  to  him  immodi. 
ately.    The  love  of  Christ  draws  men  through  fire  and  water. 

12.  Come  ye  and  dine — Our  Lord  needed  not  food.  And  none  preeumed — Tt^ 
isk  a  needless  question. 

14.  The  tfurd  time — ^That  he  appeared  to  so  many  of  the  apostles  together. 

15.  Simon,  eon  of  Jonah — ^The  appellation  Chriet  had  fiven  him,  when  ho  made 
that  glorious  confession,  Matt,  zvi,  the  remembrance  of  which  might  make  him 
more  deeply  sensible  of  his  late  denial  of  him  whom  he  had  so  confessed.  Loveat 
thou  tne? — ^Thrice  our  Lord  asks  him,  who  had  denied  him  thrice:  more  than 
theee — Thy  fellow  disciples  do  ? — Peter  thought  so  once.  Matt,  xzvi,  33,  but  ho 
now  answers  only — /  love  thee,  without  adding  more  than  theee.  Thou  knoweet — 
H4  hod  now  learnt  by  sad  experience  that  Jeras  knew  his  heart.  My  Umbo-' 
The  w«ftkMt  and  tenderest  of  the  flock. 


CHAPTER  XXI.  273 

Jonah,  lovest  thou  me  ?  He  saith  to  him,  Yea,  Lord,  thou  knowest 

17  that  I  love  thee.  He  saith  to  him,  Feed  my  sheep  He  saith  to 
him  the  third  time,  Simon,  son  of  Jonah,  lovesi  thou  me  ?  Peter  was 
grieved,  because  he  said  to  him  the  third  time,  Lovest  thou  me  ? 
And  he  said  to  him,  Lord,  thou  knowest  all  things  ;  thou  knowest 

18  that  I  love  thee.  Jesus  saith  to  him,  Feed  my  sheep :  Verily,  ve- 
rily I  say  unto  thee,  when  thou  wast  young,  thou  didst  gird  thyself, 
and  walk  whither  thou  wouldest:  but  when  thou  shalt  be  old, 
thou  shalt  stretch  out  thy  hands,  and  another  shall  gird  thee,  and 

19  carry  thee  whither  thou  wouldest  not.     This  he  said,  signifying  by 

20  what  death  he  should  glorify  God.  And  having  said  this,  he  saith 
to  him.  Follow  me.  Peter  turning  about,  seelh  the  disciple 
whom  Jesus  loved  following,  who  also  leaned  on  his  breast  at 

21  supper,  and  said,  Lord,  who    is  he  that  betrayeth  thee?    Peter 

22  seeing  him,  saith  to  Jesus,  Lord,  and  what  shall  this  man  do? 
Jesus  saith  to  him.  If  I  will  that  he  tarry  till  I  come,  what  is  it  to 

23  thee  ?  Follow  thou  me.  Then  went  this  saying  abroad  among 
the  brethren,  that  that  disciple  should  not  die.  Yet  Jesus  did 
not  say  to  him,  That  he  should  not  die  :  but.  If  I  will  that  he  tarr}' 
till  I  come,  what  is  it  to  thee  ? 

24  This  is  the  disciple  who  testifieth  of  these  things,  and  wrote  these 

25  things :  and  we  know  that  his  testimony  is  true.  And  there  are  also 
many  other  things  which  Jesus  did,  which,  if  they  were  to  be  writ- 
ten particularly,  I  suppose  that  even  the  world  itself  would  not 
contain  the  books  that  were  written. 


17.  Because  he  said  the  third  time — As  if  he  did  not  believe  him. 

18.  When  thou  art  old — He  lived  about  tliirtj-six  voare  afler  thii :  another  shall 
gird  thee — They  were  tied  to  the  cross  till  the  nails  were  driven  in ;  and  shall 
carry  thee — With  tiie  cross :  whither  thou  wouldest  not — According  to  nature  ;  to 
the  place  where  the  cross  was  set  up. 

19.  By  what  death  he  should  glorify  Ood — It  is  not  only  by  acting,  but  chiefly 
by  suffering,  that  the  saints  glorify  God.  Follow  m^*— Showing  hereby  likewise 
what  death  he  should  die. 

20.  Peter  turning — As  he  was  walking  after  Christ.  Seeth  the  discipU  whom 
Jesus  loved  following  him — There  is  a  peculiar  spirit  and  tenderness  in  this  plain 
passage.  Christ  orders  St.  Peter  to  follow  him  in  token  of  his  readiness  to  be 
cnicinod  in  his  cause.  St.  John  stays  not  for  the  call ;  he  rises  and  follows  him 
too  ;  but  sajTs  not  one  word  of  his  own  love  or  seal.  He  chose  that  the  action 
only  should  speak  this;  and  even- when  he  records  tlio  circumstance,  he  tells  us 
not  what  that  action  meant,  but  with  great  simplicity  relates  the  fact  only.  If 
liero  and  there  a  generous  heart  sees  and  emulates  it,  be  it  so ;  but  he  is  not 
Bolicitoufl  that  men  should  admire  it.  It  was  addressed  to  his  beloved  Master, 
and  it  was  enough  that  he  understood  it. 

22.  //  /  wUl  that  he  terry— Without  dying,  till  I  come—To  judgment.  Cer- 
tainly he  did  tarry,  till  Christ  came  to  destroy  Jerusalem.  And  who  can  tell, 
when  or  how  he  died  7  What  is  that  to  thee  ? — Who  art  to  follow  me  long  before. 

23.  The  brethren— Thhi  is,  the  Christians.  Our  Lord  himself  taught  them 
that  appellation,  chap,  zx,  17.  Yet  Jesus  did  not  say  to  him,  that  he  should  not 
die — Not  expressly.  And  St.  John  himself,  at  the  time  of  writing  his  Gospel, 
seems  not  to  have  known  clearly,  whether  ho  should  die  or  not. 

24.  This  is  the  disciple  who  testifieth— Beinf(  still  alive  afler  be  had  wrote.  And 
we  know  that  his  testimony  is  true — The  Church  added  those  words  to  St.  John's 
Gospel,  as  Tertius  did  those  to  St.  Paul's  Epistle  to  the  Romans,  chap,  zvi,  SS. 

25.  If  they  were  to  he  written  particularly — Every  fact,  and  all  the  ciromn. 
stances  of  it.  /  suppose — ^This  expreseion,  which  toflens  the  hyperbole,  shows 
that  St.  John  wrote  this  verse. 

18 


NOTES 


ON 

THE   ACTS  OF  THE   APOSTLEa 


Tam  book,  in  which  St.  Lake  records  the  actions  of  the  apostles,  particulariy 
of  St.  Peter  and  St.  Pan],  (whose  companion  in  travel  he  was,)  is  as  it  were  the 
eentre  between  the  Gospel  and  the  Epistles.  It  contains,  after  a  rerj  brief  re. 
CNkpitoUtion  of  the  evangelical  history,  a  continuation  of  the  history  of  Christ, 
the  event  of  his  predictions,  and  a  kind  of  supplement  to  what  he  had  before 
noken  to  his  disciples,  by  the  Holy  Ghost  now  given  unto  them.  It  contains 
ajso  the  seeds,  and  first  stamina  of  all  those  things,  which  are  enlarged  upon  in 
tbe  epistles. 

The  Gospels  treat  of  Christ  the  head.  The  Acts  show  that  the  same  things 
befell  his  body ;  which  is  animated  by  his  Spirit,  persecuted  by  the  world, 
defended  and  exalted  by  God. 

In  this  book  is  shown  the  Christian  doctrine,  and  the  method  of  applying  it  to 
Jews,  heathens,  and  believers ;  that  is,  to  those  who  are  to  be  converted,  and 
thoee  who  are  converted :  the  hinderances  of  it  in  particular  men,  in  several 
kinds  of  men,  in  different  ranks  and  nations :  the  propagation  of  the  Gospel,  and 
that  grand  revolution  among  both  Jews  and  heathens :  the  victory  thereof,  in 
•pite  of  all  opposition,  from  all  the  power,  malice,  and  wisdom  of  the  whole 
world,  spreadiing  from  one  chamber  into  temples,  houses,  streets,  markets,  fields, 
inns,  prisons,  camps,  courts,  chariots,  ships,  villages,  cities,  islands :  to  Jews, 
heathens,  magistrates,  generals,  soldiers,  eunuchs,  captives,  slaves,  women,  chil- 
dren,  sailors :  to  Athena,  and  at  length  to  Rome. 

TBS  PARTS  OF  FT  AJLK  SEVEN  3 

1.  Pentecost,  with  its  antecedents Chap,  i-u 

5L  Transactions  with  the  Jews^  in  Jerusalem,  in  all  Judea,  and  in 

Samaria iii-ix 

8.  Transactions  at  Cesaiea,  and  the  reception  of  the  Gentiles  .  .  z-xi 
4.  The  first  course  of  Barnabas  and  Paul  among  the  Gentiles  .  .  ziii-xiv 
fi.  The  embassy  to,  and  council  at  Jerusalem,  concerning  tbe  liberty 

of  the  Gentiles xv 

6.  The  second  course  of  St.  Paul zvi-xix 

7.  Hie  third,  ••  far  ••  Rome ziz-xxviii 


THE  ACTS. 


1  The  former  treatise  have  I  composed,  O  Theophilus,  of  all  things 

2  which  Jesus  began  both  to  do  and  to  teach,  Until  the  day  he  was 
taken  up,  after  having  through  the  Holy  Ghost  given  command- 

3  ment  to  the  apostles  whom  he  had  chosen :  To  whom  also  he  pre- 
sented himself  alive,  after  his  passion,  by  many  infallible  proofs, 
being  seen  by  them  forty  days,  and  speaking  of  the  things  pertain- 

4  ing  to  the  kingdom  of  God.  And  having  assembled  them  together, 
he  commanded  them  not  to  depart  from  Jerusalem,  but  to  wait  for 
the  promise  of  the  Father,  which,  saith  ke^  ye  have  heard  from  me. 

5  For  John  indeed  baptized  with  water;  but  ye  shall  be  baptized  with 

6  the  Holy  Ghost  not  many  days  hence.  And  when  they  were  come 
together,  they  asked  him,  saying,  Lord,  dost  thou  at  this  time 

7  restore  the  kingdom  to  Israel  ?  But  he  said  to  them,  It  is  not  for 
you  to  know  the  times  or  the  seasons  which  the  Father  hath  put  in 

8  his  own  power.  But  ye  shall  receive  power,  the  Holy  Ghost  being 
come  upon  you,  and  shall  be  witnesses  to  me,  both  in  Jerusalem, 
and  in  all  Judea,  and  Samaria,  and  to  the  uttermost  part  of  the  earth. 

9  And  having  spoken  these  things,  while  they  beheld,  he  was  taken 

10  up,  and  a  cloud  received  him  from  their  sight.     And  while  they 
were  steadfastly  looking  up  to  heaven,  as  he  went  up,  behold  two 

1 1  men,  in  white  apparel,  stood  by  them.  Who  also  said,  Ye  men  of 

-  '  •  •  ■  .1 

Verte  !•  T&e  former  treatise — In  that  important  season  which  reached  from 
the  resurrection  of  Christ  to  his  ascension,  the  former  treatise  ends,  and  this 
begins  :  this  describing  the  Acts  of  the  Holy  Ghost,  (by  the  apostles,)  as  that  does 
the  acts  of  Jesus  Christ.  Of  all  things— ^In  a  summary  manner :  which  Jesus 
began  to  do — until  the  datf — ^That  is,  of  all  things  which  Jesus  did  from  the  begin, 
ning  till  that  day. 

2.  After  having  given  commandment — In  the  3d  verse  St.  Luke  expresses  in 
general  terms  what  Christ  said  to  his  apostles  during  those  forty  days.  But  in 
the  4th  and  following  verses  ho  declares  what  he  said  on  the  day  of  his  ascension. 
Ho  had  brought  his  uirmor  account  down  to  that  day ;  and  from  that  day  begins 
the  Acts  of  the  Apostles. 

3.  Being  seen  oy  them  forty  days — That  is,  many  times  during  that  space. 
And  sneaking  of  the  things  pertaining  to  the  kingdom  of  God — Which  was  the 
sum  of  all  his  discourses  with  them  before  his  passion  also. 

4.  Wait  for  the  promise  of  the  Father^  which  ye  have  heard  from  me — When  ho 
was  with  them  a  little  before,  as  it  is  recorded,  Luke  xxiv,  49. 

5.  Ye  shaU  he  baptized  with  the  Holy  Ghost — And  so  are  all  true  believers  to 
the  end  of  the  world.  But  the  extraordinary  gifls  of  the  Holy  Ghost  also  are 
here  promised. 

6.  Dost  thou  at  this  time — At  the  time  thou  now  speakest  of  7  not  many  day* 
hence  ?  restore  the  kingdom  to  Israel  ? — They  still  seemed  to  dream  of  an  outwanl, 
temporal  kingdom,  in  which  the  Jews  should  have  dominion  over  all  nations.  It 
seems  they  came  in  a  body,  having  before  concerted  the  design,  to  ask  when  this 
kingdom  would  como. 

7.  The  times  or  the  seasons — TtmeSy  m  the  language  of  the  Scriptures,  denot* 
a  longer ;  seasons,  a  shorter  space.  Which  the  Father  hath  put  in  his  own  power-^ 
To  be  revealed  when  and  to  whom  it  pleaseth  him. 

8.  But  ye  shidl  receive  power — and  shall  be  witnesses  to  me — ^That  is,  ye  shaU 
be  empowered  to  witness  my  Gospel,  both  by  your  preaching  and  lufieriDg. 


276  THE  ACTS. 

Galilee,  why  stand  ye  gazing  into  heaven  ?     This  Jetus  who  is 
taken  up  from  you  into  heaven,  shall  come  as  ye  have  seen  him 

12  going  into  heaven.  Then  they  returned  to  Jerusalem  from  the 
mount  called  Olivet,  which  is  from  Jerusalem  a  Sahbath-day's 
journey. 

13  •And  when  they  were  come  in,  they  went  up  into  the  upper 
room,  where  both  Peter  and  James,  and  John  and  Andrew,  Philip 
and  Thomas,  Bartholomew  and  Matthew,  James  the  son  of  Alpheus, 

14  and  Simon  Zelotes,  and  Jude  the  brother  of  James,  tarried.    These 
>  all  continued  with  one  accord  in  prayer  and  supplication  with  the 

women,  and  Mary  the  mother  of  Jesus,  and  his  brethren. 

15  And  in  these  days,  Peter  standing  up  in  the  midst  of  the  disci- 
ples, (the  number  of  persons  together  was  about  a  hundred  and 

16  twenty,)  said,  Men,  brethren,  this  f  scripture  must  needs  have 
been  fulfilled,  which  the  Holy  Ghost  spake  before,  by  the  mouth 
of  David,  concerning  Judas,  who  was  guide  to  them  that  appre* 

17  hended  Jesus.     For  he  was  numbered  with  us,  and  had  obtained 

18  part  of  this  ministry.  Now  this  man  purchased  a  field  with  the 
reward  of  iniquity,  and  falling  down  on  his  face,  he  burst  asunder 

19  in  the  middle,  and  all  his  bowels  gushed  out.  And  it  was  known 
to  all  that  dwell  at  Jerusalem,  so  that  that  field  is  called,  in  their 

20  own  tongue,  Akeldama,  that  is.  The  field  of  blood.  For  it  is  writ- 
ten in  the  book  of  Psalms,  %  Let  his  habitation  be  desolate,  and  le 

21  no  man  dwell  therein :  and,  ^  His  bishopric  let  another  take.  Where- 
fore of  these  men  who  have  been  with  us  all  the  time  that  the  Lord 

22  Jesus  was  going  in  and  out  over  us.  Beginning  from  the  baptism  of 
John,  till  the  day  he  was  taken  up  from  us,  one  must  be  a  witness 

23  with  us  of  his  resurrection.   And  they  appointed  two,  Joseph  called 

19.  A  Sahhath-da^$  journey — ^Tho  Jews  generally  fix  this  to  two  thousand 
cnbits,  which  is  not  a  mile. 

13.  They  went  vp  into  the  itpper  room — ^The  upper  rooms,  so  frequently  men. 
tioned  in  Scripture,  were  chambers  in  the  highest  part  of  the  house,  set  apart  by 
the  Jews  for  private  prayer.   These,  on  account  of  their  being  so  retired  and  con 
venient,  the  apostles  now  used  for  all  the  offices  of  religion. 

14.  Hie  brethren — His  near  kinsmen,  who  for  some  time  did  not  believe ;  it 
seems  not  till  near  his  death. 

15.  The  number  of  persone  together — Who  were  together  in  the  upper  room. 
were  a  hundred  and  twenty — But  he  had  undoubtedly  many  more  in  other 
places ;  of  whom  more  than  five  hundred  saw  him  at  once  ailer  his  resurrec- 
tion, 1  Cor.  XV,  6. 

18.  Thie  man  purchaeed  a  field  with  the  reward  of  iniquity — ^That  is,  a  field 
was  purchased  with  the  reward  of  his  iniquity ;  though  very  possibly  Judas  might 
design  the  purchase.  And  falling  down  on  hie  face — It  seems  the  rope  broke 
before,  or  as  he  died. 

19.  In  their  own  tongue — This  expression,  That  is,  the  field  of  bloody  St.  Luke 
seems  to  have  added  to  the  words  of  St.  Peter,  for  the  use  of  Tbeophilus  and  other 
readers  who  did  not  understand  Hebrew. 

90.  Hie  biehoprie — That  is,  his  apostleship. 

SI.  All  the  time  that  the  Lord  Jeeue  wae going  in  and  out — That  is,  conversing 
familiarly :  over  ue — as  our  Master. 

29.  To  be  a  witneee  teith  ue  of  hie  reeurreetion — And  of  the  circumstances 
which  preceded  and  followed  it. 

93.  And  they  appointed  two — So  far  the  faithilil  could  go  by  consulting  together, 

•Matt.  X,  2 ;  Maxk  iii,  14 ;  Luke  ri,  13.        f  Psa.  xU,  9.        f  Psa.  Lnx,  25. 

^Pia.etx,8. 


CHAPTER  II.  277 

24  Barsabas,  who  was  surnamed  Justus,  and  Matthias.     And  they 
prayed  and  said,  Thou,  Lord,  who  knowest  the  hearts  of  all,  show 

25  which  of  these  two  thou  hast  chosen.  To  take  part  of  this  ministry 
and  apostleship,  from  which  Judas  by  transgression  fell,  to  go  to 

26  his  own  place.    And  they  gave  forth  their  lots,  and  the  lot  fell  upon 
Matthias  ;  and  he  was  numbered  with  the  eleven  apostles. 

II.       And  when  the  day  of  pentecost  was  come,  they  were  all  with 

2  one  accord  in  one  place.     And  suddenly  there  came  a  sound  from 
heaven,  as  of  a  rushing  violent  wind,  and  it  filled  all  the  house 

3  where  they  were  sitting.      And  there  appeared  to  them  distinct 

4  tongues,  as  of  fire ;  and  it  sat  upon  each  of  them.     And  they  were 
all  filled  with  the  Holy  Ghost,  and  began  to  speak  with  other 

5  tongues,  as  the  Spirit  gave  them  utterance.      And  there  were 
dwelling  in   Jerusalem  Jews,  devout  men,  out  of  every  nation 

6  under  heaven.     And  when  this  was  noised  abroad,  the  multitude 
came  together,  and  were  confounded,  because  every  man  heard 

7  them  speaking  in  his  own  language.     And  they  were  amazed,  and 
marvelled,  saying  one  to  another.  Behold,  are  not  all  these  who  are 

8  speaking  Galileans  ?     And  how  hear  we  every  one,  in  our  own 

9  native  language,  Parthians,  and  Medes,  and  Elamites,  and  dwell- 
ers in  Mesopotamia,  and  Judea,  and  Cappadocia,  Pontus  and  Asia, 

10  Phrygia  and  Pamphylia,  Egypt,  and  the  parts  of  Africa  about 

but  no  farther.  Therefore  here  commenced  the  proper  uw  of  the  lot,  whereby  a 
matter  of  importance,  which  cannot  be  determined  by  any  ordinary  method,  i» 
committed  to  the  Divine  decision. 

35.  Fell — By  hi«  traMgretmon — Some  time  before  his  death  i  to  go  to  his  own 
place — ^That  wnich  his  crimes  had  deserved,  and  which  he  had  chosen  for  himself, 
xkr  from  the  other  apostles,  in  the  region  of  death. 

II.  At  the  pentecost  of  Sinai,  in  the  Old  Testament,  and  the  pentecost  of 
Jerusalem,  in  the  New,  where  the  two  grand  manifestations  of  God,  the  legal 
and  the  evangelical ;  the  one  iVom  the  mountain,  and  the  other  from  heaven ; 
the  terrible,  and  the  merciful  one.  They  were  all  toith  one  accord  in  oneplaeO'-~ 
So  here  was  a  conjunction  of  company,  minds,  and  place ;  the  whole  hundred  and 
twenty  being  present. 

2.  And  euddenly  there  came  a  ooundfrom  heaven — So  will  the  Son  of  man  come 
to  judgment.  And  it  filled  all  the  house — ^That  is,  all  that  part  of  the  temple 
where  they  were  fitting, 

3.  And  there  appeared  diotinet  tonguee,  as  of  fire — That  is,  small  flames  of  fire. 
This  is  all  which  the  phrase,  tongues  of  fire,  means  in  the  language  of  the  seventy. 
Vet  it  might  intimate  God's  touching  their  tonguoa  as  it  were  {together  with  their 
hearts)  with  Divine  fire :  his  giving  them  such  words  as  were  active  and  penetrating, 
even  as  flaming  fire. 

4.  And  they  began  to  epeak  with  other  tonguee — ^The  miracle  was  not  in  the  ears 
of  the  hearers,  (as  some  have  unaccountably  supposed,)  but  in  the  mouth  of  the 
speakers.  And  this  family  praising  God  together,  with  the  tongues  of  aU  the 
world,  was  an  earnest  that  the  whole  world  should  in  due  time  praise  God  in 
their  various  tongues.  Am  the  Spirit  gave  them  utterance — Moses,  the  type  of 
the  law,  was  of  a  slow  tongue ;  but  the  Gospel  speaks  with  a  fiery  and  flaming  one. 

5.  And  there  were  dwelling  in  Jeruealem  Jewo — Gathered  from  all  parts  by  the 
peculiar  providence  of  God. 

6.  The  multilude  came  together,  and  were  confounded — The  motions  of  their 
minds  were  swift  and  various. 

9.  Judea — ^The  dialect  of  which  greatly  difl!ered  from  that  of  Galilee.  Atiih^ 
The  country  strictly  so  called. 

10.  Roman  oojoumere — Bom  at  Rome,  but  now  living  at  Jerusalem.  These 
seem  to  have  come  to  Jerusalem  after  those  who  are  above  mentioned.    All  of 

hem  were  ptftly  Jews  by  birth,  and  partly  proselytes. 


rrS  THE  ACTS. 

1 1  Cyrene,  and  Roman  sojourners,  (Jews  and  proselytes,)  Cretans  and 
Arabians,  we  hear  them  speaking  in  our  tongues  the  wonderful 

12  works  of  God?     And  they  were  all  amazed,  and  were  in  doubt, 

13  saying  one  to  another.  What  can  this  mean  ?  But  others  mocking, 
said.  They  are  full  of  sweet  wine. 

14  Then  Peter  standing  up  with  the  eleven,  lifted  up  his  roice, 
and  said  to  them,  Men  of  Judea,  and  all  ye  that  dwell  at  Jerusalem, 

15  be  this  known  to  you,  and  heariien  to  my  words.  These  are  not 
drunken,  as  ye  suppose :  for  it  is  hut  the  third  hour  of  the  day. 

16  But  this  is  that  which  was  spoken  by  the  Prophet  Joel,  *And  it 

17  shall  come  to  pass  in  the  last  days,  saith  God,  I  will  pour  out  of  my 
Spirit  upon  all  flesh:  and  your  sons  and  your  daughters  shall 
prophesy,  and  your  young  men  shall  see  visions,  and  your  <dd  men 

18  shall  dream  dreams :  And  in  those  days  I  will  pour  out  of  my  Spi- 
rit upon  my  servants  and  upon  my  handmaids,  and  they  shall  pro- 

19  phesy.     And  I  will  show  prodigies  in  heaven  above,  and  signs  on 

11.  Cretans — One  island  aeoms  to  6o  mentioned  for  all.  The  toonderful  work* 
of  Ood — Probably  those  which  related  to  the  miracles,  death,  resurrection,  and 
ascension  of  Cliristf  together  with  the  effusion  of  his  Spirit,  as  a  fulfilment  of  bis 
promiseB,  and  the  glorious  dispensations  of  Gospel  grace. 

IS.  They  were  all  amazed — All  the  devout  men. 

13.  But  others  mocking — ^The  world  begins  with  mocking^  thence  proceeds  to 
cavilling,  chap,  iv,  7 ;  to  threats,  yer.  17 ;  to  imprisoning,  chap,  v,  18 ;  blows, 
ver.  40 ;  to  slaughter,  chap,  vii,  58.  These  mockers  appear  to  have  bran  some  of 
the  natives  of  Judea,  and  inhabitants  of  Jerusalem,  (who  understood  only  the 
dialect  of  the  country,)  by  the  apostle's  unmediately  dirD«ting  his  discourse  to 
them  in  the  next  verse.  They  are  full  of  sweet  wine — So  the  Greek  word  pro. 
jMffly  signifies.  There  was  no  new  wine  so  early  in  the  year  as  pentecost.  Tliub 
natural  men  are  wont  to  ascribe  supernatural  things  to  mere  natural  causes ;  and 
manv  times  as  impudently  and  unskilfully  as  in  the  present  case. 

14.  nen  Peter  standing  vp — All  the  gestures,  all  the  words  of  Peter,  show 
the  utmost  sobriety ;  lifted  up  his  voice — With  obecrfolness  an^  boldness ;  and 
said  to  them — This  discourse  has  three  parts ;  each  of  which,  ver.  14,  23,  29, 
begins  with  the  same  appellation,  men  .*  only  to  the  last  part  he  prefixes  with 
more  familiarity  the  additional  word  brethren.  Men  of  Judea — That  is,  ye  that 
are  bom  in  Judea.     St.  Peter  spoke  in  Hebrew,  which  they  all  understood. 

15.  //  is  but  the  third  hour  of  the  day — That  is,  nine  in  the  morning.  And  on 
the  solemn  festivals  tlie  Jews  rarely  ate  or  drank  any  thing  till  noon. 

16.  But  this  is  that  which  was  spoken  of  by  the  prophet — But  there  Is  another 
and  better  way  of  accounting  for  tnis. 

17.  The  times  of  the  Messiah  are  frequently  called  the  last  days,  the  Gospel 
being  the  last  dispensation  of  Divine  grace.  J  will  pour  out  of  my  Spirit — Not 
on  the  day  of  pentecost  only,  upon  all  flesh — On  persons  of  every  age,  sex,  and 
rank.  And  your  young  men  shall  see  visions — In  young  men  the  outward  senses 
are  most  vigorous,  and  the  bodily  strength  is  entire,  whereby  they  are  best  qualified 
to  sustain  the  shock  which  usually  attends  the  visions  of  God.  In  old  men  the 
internal  senses  are  most  vigorous,  suited  to  divine  dreams.  Not  that  the  old  are 
wholly  excluded  from  the  former,  nor  the  young  from  the  latter. 

18.  And  upon  my  servants — On  those  who  are  literally  in  a  state  of  servitude. 

19.  And  I  will  show  prodigies  in  Jieaven  above,  and  signs  on  earth  hemeath — 
Great  revelations  of  grace  are  usually  attended  with  great  judgments  on  those  who 
reject  it.  In  heaven — Treated  of,  ver.  20.  On  earth — Described  in  this  verse. 
Such  signs  were  those  mentioned,  ver.  22,  before  the  passion  of  Christ ;  which  are  so 
mentioned  as  to  include  also  those  at  the  very  time  of  the  passion  and  rcsurrec . 
tion.  at  the  destruction  of  Jerusalem,  and  at  the  end  of  the  world. 

Terrible  indeed  were  those  prodigies  in  particular  which  preceded  the  destruc. 
tioh  of  Jerusalem  :  such  as  the  flaming  sword  hanging  over  the  city,  and  the  fierjf 

•  Joel  u,  SB 


CHAPTER  II.  279 

20  earth  beneath,  blood,  and  ^re,  and  vapour  of  smoke.  The  sun 
shall  be  turned  into  darkness,  and  the  moon  into  blood,  before  the 

21  day  of  the  Lord,  the  great  and  illustrious  day,  come.  But  it  shall 
come  to  pass,  that  whosoever  shall  call  on  tne  name  of  the  Lord, 

22  shall  be  saved.  Men  of  Israel,  hear  these  words  :  Jesus  of  Naaa- 
reth,  a  man  pointed  out  to  you  of  God,  by  miracles,  and  wonders, 
and  signs,  which  God  wrought  by  him  in  the  midst  of  you,  as 

23  yourselves  also  know ;  Him,  being  delivered  by  tlie  determinate 
counsel  and  foreknowledge  of  God,  ye  have  taken,  and  by  wicked 

24  hands  have  crucified  and  slain:  whom  God  hath  raised  up, 
having  loosed  the  pains  of  death,  as  it  was  not  possible  that  he 

23  should  be  held  under  it.  For  David  speaketh  concerning  him, 
*  I  have  seen  the  Lord  always  before  my  face,  for  he  is  on  my 

26  right  hand,  that  I  may  not  be  moved.  Therefore  my  heart 
is  glad,  and   my  tongue  exulteth;   yea,  and  my  flesh  shall  rest 

27  in  hope.     For  thou  wilt  not  leave  my  soul  in  hades,  neither  wilt 

28  thou  suffer  thy  Holy  One  to  see  corruption.  Thou  hast  made 
known  to  me  the  ways  of  life ;  thou  wilt  fill  me  with  joy  by  thy 

29  countenance.     Men  and  brethren,  I  may  say  to  you  freely  of  die 

comet  pointing  down  upon  it  for  a  year ;  the  light  that  ihone  upon  the  temple 
and  the  altar  in  the  night,  as  if  it  had  been  noon.dav ;  the  opening  of  the  great 
and  heavy  gate  of  the  temple  without  handB ;  the  voice  heard  from  the  moat  nolj 
place,  Let  U8  depart  hence;  the  admonition  of  Jesus  the  son  of  Ananus,  crying 
for  seven  years  together,  Wo,  wo,  wo  ;  the  vision  of  contending  armies  in  the 
air,  and  of  entrenchments  thrown  up  aspiinst  a  city  thoro  represented ;  the  ter- 
rible  thunders  and  lightnings,  and  dreadful  earthquakes,  which  every  one  con. 
sidered  as  portending  some  great  evil :  all  which,  through  the  singular  providence 
of  God,  are  particularly  recorded  by  Josophus.  Blood- — War  and  slaughter. 
Fire — Burnings  of  houses  and  towns,  involving  all  in  clouds  of  smoke, 

30.  The  moon  ehall  be  turned  into  blood — A  bloody  colour :  before  the  day  of 
the  Lord — Eminently  the  last  day ;  though  not  excluding  any  other  day  or 
season,  wherein  the  Lord  shall  manifest  hut  glory,  in  taking  vengeance  of  his 
adversaries. 

21.  But — whosoever  shall  call  on  the  name  of  the  Lord — ^This  expression  im. 
plies  the  whole  of  religion,  and  particularly  prayer  uttered  in  faith ;  shall  be  satsd 
— From  all  those  plagues ;  from  sin  and  hell. 

23.  Him,  being  delivered  by  the  determinate  counsel  and  foreknowledge  of  God — 
The  apostle  here  anticipates  an  objection.  Why  did  God  suffer  such  a  person  to 
be  so  treated  7  Did  he  not  know  what  wicked  men  intended  to  do  ?  And  had  he 
not  power  to  prevent  it  7  Yea.  He  knew  all  that  those  wicked  men  intended  to 
do.  And  he  had  power  to  blast  all  their  designs  in  a  moment.  But  he  did  not 
exert  that  power,  because  he  so  loved  the  world  !  Becanpe  it  was  the  determined 
counsel  of  his  love,  to  redeem  mankind  from  eternal  death,  by  the  death  of  his 
only-bogotten  Son. 

24.  Having  loosed  the  pains  of  death — ^Tho  word  properly  means,  the  pains  of 
a  woman  in  travail.  As  it  was  not  possible  that  he  should  he  held  under  it — Be- 
cause  the  Scripture  must  needs  bo  fulfilled. 

27.  Thou  wilt  not  leave  my  soul  in  hades — ^The  invisible  world.  But  it  does 
not  appear,  that  ever  oor  Lord  went  into  hell.  His  soul,  when  it  was  separated 
from  the  body,  did  not  go  thither,  but  to  paradise,  Luke  xxiii,  43.  The  meaning 
is,  Thou  wilt  not  leave  my  soul  in  its  separate  state,  nor  suffer  my  body  to  be 
corrupted. 

28.  Thou  hast  made  known  to  me  the  ways  of  life — ^That  is,  Thou  hast  raised 
mo  from  the  dead.  Thou  wilt  fill  me  with  joy  by  thy  countenance — When  I 
ascend  to  thy  right  hand. 

29.  The  patriarch — A  more  honourable  title  than  king. 

*  Psalm  xvi,  8. 


280  THE  ACTS. 

patriarch  David,  that  he  is  both  dead  and  buried,  and  his  sepulqhre 

30  is  among  us  to  this  day.  Therefore  being  a  prophet,  and  knowing 
that  Grod  had  sworn  with  an  oath  to  him,  that  of  the  fruit  *of 

31  hu  loins  one  should  sit  on  his  throne ;  he  foreseeing  this,  spake  of 
the  resurrection  of  Christ,  That  his  soul  was  not  left  in  hades, 

32  neither  did  his  flesh  see  corruption.     This  Jesus  God  hath  raised 

33  up,  whereof  all  we  are  witnesses.  Being  therefore  exalted  by  the 
right  hand  of  God,  and  having  received  from  the  Father  the  promise 
of  the  Holy  Ghost,  he  hath  shed  forth  this,  which  ye  now  see  and 

34  hear.  For  David  is  not  ascended  into  the  heavens ;  but  he  saith 
himself,  t  The  Lord  said  to  my  Liord,  Sit  thou  on  my  right  hand, 

35  Until  I  make  thine  enemies  thy  footstool.     Therefore  let  all  the 

36  house  of  Israel  know  assuredly,  that  God  hath  made  this  Jesus 
whom  ye  crucified  both  Lord  and  Christ. 

37  And  hearing  this,  they  were  pierced  to  the  heart,  and  said 
to    Peter   and  the  rest   of  the   apostles,   Brethren,   what   shall 

38  we  do  ?  And  Peter  said,  Repent,  and  be  baptized  every  one 
of  you,  in   the  name  of  Jesus,   for  the   remission  of  sins,  and 

39  ye  shall  receive  the  gifl  of  the  Holy  Ghost.  For  the  promise 
is  to  you  and  to  your  children,  and  to  all  that  are  afar  off,  whom- 

40  soever  the  Lord  our  God  shall  call.  And  with  many  other  words 
did  he  testify  and  exhort,  saying.  Save  yourselves  from  this  per- 

33.  He  fortweeing  thi9,  nake  of  the  returreetUm  of  CkrUt — St.  Peter  argue* 
thns :  It  u  plain,  David  did  not  apeak  this  of  himaelfl  Therefore  he  apake  ot 
Chriflt*a  riainff.  But  bow  doea  that  proiniae  of  a  kingdom  impl^  hia  reaurrection  ? 
Becauae  he  did  not  receive  it  before,  he  died,  and  becauae  hia  kingdom  waa  to  on- 
dare  for  ever,  2  Sam.  vii,  13. 

33.  Being  exalted  by  the  right  hand  of  Ood — By  the  fight  hand;  that  ia,  the 
mighty  power  of  God.  Our  Lord  waa  exalted  at  hia  aacenaion  to  God*a  right 
hand  m  heaven. 

34.  Sit  thou  on  my  right  hand — In  thia  and  the  following  verae  ia  an  alluaion 
to  two  ancient  cuatoma ;  one,  to  the  higheat  honour  that  uaed  to  be  paid  to  per. 
aona  by  placing  them  on  the  right  hand,  aa  Solomon  did  Bathaheba,  when  sitting 
on  hia  throne,  1  Kinga  ii,  19 ;  and  the  other,  to  the  cuatom  of  conquerora,  who 
uaed  to  tread  on  the  necka  of  their  vanquiahed  cnemiea,  aa  a  token  of  their  entire 
victory  and  triumph  over  them. 

35.  Until  I  make  thine  enemiea  thy  footstool — ^Thia  text  ia  here  quoted  with  the 
greateat  addroaa,  aa  auggeating  in  tne  worda  of  David,  their  great  prophetic 
monarch,  how  certain  their  own  ruin  muat  be,  if  they  went  on  to  oppoae  Christ. 

36.  Lord — Jeaua,  after  hia  exaltation,  ia  conatantly  meant  by  thia  word  in  the 
New  Teatament,  unleaa  aometimea  where  it  occura,  in  a  text  quoted  from  the 
Old  Teatament. 

37.  They  aaid  to  the  apoetles.  Brethren — ^They  did  not  atjle  them  ao  before. 

38.  Repent — And  hereby  return  to  God :  be  baptixed — ^Believing  in  the  name 
of  Je9U9 — And  ye  shall  receive  the  gift  of  the  Holy  Ohost — See  the  threo.one 
Crod  clearly  provod.  See  chap,  xxvi,  20.  The  gift  of  the  Holy  Ghost  doea  not 
mean  in  thia  place  the  power  of  apeaking  with  tonguea.  For  the  promiae  of 
thia  waa  not  given  to  all  that  were  afar  off,  in  diatant  agea  and  nationa.  But 
rather  the  conatant  fruita  of  faith,  even  righteouaneaa,  and  peace,  and  joy  in  the 
Holy  Ghoat.  Whomsoever  the  Lord  our  Ood  shall  call — (Whether  the^  are  Jews 
or  Gentiloa)  by  hia  word  and  by  hia  Spirit :  and  who  are  not  diaobedient  to  the 
heavenly  calling.  But  it  ia  obaervable  St.  Peter  did  not  yet  underatand  the  very 
worda  be  apoke. 

40.  And  with  many  other  words  did  he  testify  and  exhort — In  auch  an  accepted 
time  we  ahould  add  line  upon  line,  and  not  leave  oS^  till  the  thing  ia  done. 

*  Ptalm  Ixxaix,  4,  &c        ^  Psalm  ex,  1. 


CHAPTER  III.  381 

41  Terse  generation.  Then  they,  gladly  receiving  his  word,  were 
baptized  ;  and  there  were  added  to  them  that  day  about  three  thou- 

42  sand  souls.  And  they  continued  steadfast  in  the  teaching  of  the 
apostles,  and  the  fellowship,  and  the  breaking  of  bread,  and  the 

43  prayers.     And  fear  came  upon  every  soul,  and  many  wonders  and 

44  signs  were  wrought  by  the  apostles.     And  all  that  believed  were 

45  together,  and  had  all  things  common.  And  sold  their  possessions 

46  and  goods,  and  divided  them  to  all,  as  any  one  had  need.  And 
continuing  daily  with  one  accord  in  the  temple,  and  breaking  the 
bread  at  home,  they  partook  of  their  food  with  gladness  and  single- 

47  ness  of  heart.  Praising  God,  and  having  favour  ¥rith  all  the  people. 
And  the  Lord  added  daily  to  the  Church  those  who  were  saved. 

III.     Now  Peter  and  John  went  up  together  into  the  temple,  at  the 

2  hour  of  prayer,  the  ninth  hour.    And  a  certain  man,  lame  from 

his  mother's  womb,  was  carried,  whom  they  laid  daily  at  the  gate 

of  the  temple,  called  Beautiful,  to  ask  alms  of  them  that  weie  enter- 

■■   ■■■  '  '     '        '  ■   '       ■  -    -  I 

Save  yowrtelvee  fnm  tku  perverae  ^encratioa— Many  of  whom  were  probably 
looeking  still. 
41.  And  there  were  added — Tb  the  hundred  and  twenty. 
43.  And  they  eaniimted  Headfaet — So  thehr  daily  Chnrcn  communion  eoniiated 
in  theae  four  partioulan :  1.  Heaiinff  the  werd ;  3..  Having  all  thiaga  eommon ; 
3^  Receiving  Uie  Loid'a  Supper;  4.  Prayer. 

Ye  diflTml  lecti,  who  all  declare, 
Lo  here  ia  Christ,  and  Christ  is  there ; 
Your  stronger  proofs  divinely  give, 
And  ehmm  me  where  th»  Chrittiam  live  ? 

43.  And  fear  came  upon  every  mml — Of  those  who  did  not  join  with  them : 
whereby  persecution  was  prevented,  till  it  was  needful  for  them. 

45.  And  wold  their  poeeeetiione — ^Their  lands  and  houses ;  and  goodt— 'Their 
movables.  And  parted  them  to  all  ao  any  one  had  noed^—To  eay  the  Christiana 
did  this  only  till  the  destruction  of  Jerusalem,  is  not  true ;  for  many  did  it  lonff 
after.  Not  that  there  was  any  positive  command  for  so  doing :  it  needed  not ; 
for  love  constrained  them.  It  was  a  natural  fruit  of  that  love  whorewith  each 
member  of  the  community  loved  every  other  aa  his  own  soul.  And  if  the  whole 
Christian  Church  had  continued  in  this  spirit,  this  usage  must  have  continued 
through  all  ages.  To  affirm  therefore  that  Christ  did  not  deoign  it  ehould  cmi. 
ftmia,  ia  neither  more  nor  leas  than  to  affirm,  that  Christ  did  not  design  thia 
meaaure  of  love  ehould  continue,    I  aee  no  proof  of  thia. 

46.  Coniinmng^  daily — breaking  the  bread — In  the  Lord's  Supper,  aa  did  many 
Churches  for  some  apea.  They  partook  of  their  food  with  gladneoe  amd  eingleneeo 
of  heart — ^They  earned  the  aame  happy  and  holy  temper  through  all  their  com. 
mon  actions :  eating  and  working  with  the  same  spirit  wherewith  they  prayed 
and  received  the  Lm's  Supper. 

47.  The  Lord  added  daily  oueh  ao  were  Mve^— From  their  sins :  from  the 
guilt  and  power  of  them. 

III.  1.  TAeiitiitAAeKr— The  Jews  divided  the  time  fVom  sunrise  to  sunset  into 
twelve  hours ;  which  were  consequently  of  unequal  length  at  di£brent  times  of 
the  year,  aa  the  days  were  longer  or  shorter.  The  third  hour  therefore  was  nine 
in  the  morning ;  the  ninth  throe  in  the  afternoon ;  but  not  exactly.  For  the 
third  hour  was  the  middle  space  between  sunrise  and  noon ;  which,  if  the  sun 
rose  at  five,  (the  earliest  hour  of  ita  riaing  in  that  climate,)  waa  half  an  hour 
after  eight :  if  at  seven  (the  lateat  hour  of  its  rising  there)  waa  half  an  hour  after 
nine.  The  chief  hours  of  prayer  were  the  third  and  ninth ;  at  which  seaaone 
the  morning  and  evening  sacrificea  were  offered,  and  incense  (a  kind  of  embkim 
representing  prayer)  burnt  on  the  golden  altar. 

2.  At  the  gaU  of  the  temple^  called  Beauttfulr^Thw  gate  waa  added  by  Herod 
the  Great,  between  the  court  of  the  Gentilee  and  that  of  Inrael.  It  waa  thirty 
cubits  high,  and  fifteen  broad,  and  made  of  Corinthian  hrssi,  mors  pompous  w 


282  THE  ACTS. 

3  ing  into  ihe  temple.     Who  seeing  Peter  and  John  about  to  go  into 

4  the  temple,  asked  an  alms.     And  Peter  looking  steadfastly  upon 

5  him,  with  John,  said.  Look  on  us.     And  he  gave  heed  to  them,  ex- 

6  pecting  to  receive  something  of  them.     Then  said  Peter,  Silver  and 
gold  have  I  none ;  but  what  I  have,  I  give  thee :  in  the  name  of 

7  Jesus  Christ  of  Nazareth,  rise  up  and  walk.     And  taking  him  by 
the  right  hand  he  lifted  him  up,  and  immediately  his  feet  and  ankle 

6  bones  were  strengthened,  And  leaping  up,  he  stood  and  walked, 

and  went  with  them  into  the  temple,  walking,  and  leaping,  and 

9  praising  God.     And  all  the  people  saw  him  walking  and  praising 

10  God.  And  they  knew  him,  that  this  was  he  who  had  sat  for  alms 
at  the  Beautiful  gate  of  the  temple,  and  were  filled  with  wonder  and 
amasement  at  that  which  had  befallen  him. 

11  And  as  he  held  Peter  and  John,  all  the  people  ran  together  to 
them,  in  the  portico  that  is  called  Solomon's,  greatly  wondering. 

12  And  Peter  seeing  tf,  answered  the  people.  Ye  men  of  Israel,  why 
marvel  ye  at  this  ?  Or  why  do  ye  fix  your  eyes  on  us  as  if  by  our 

13  own  power  or  piety  we  had  made  this  man  to  walk?  The  God  of 
Abraham,  and  Isaac,  and  Jacob,  the  God  of  our  fathers,  hath 
glorified  his  Son  Jesus,  whom  ye  delivered  up,  and  renounced  him 
in  the  presence  of  Pilate,  when  he  was  determined  to  release  him. 

14  But  ye  renounced  the  Holy  One  and  the  Just,  and  desired  a  mur- 

15  derer  to  be  granted  you,  and  killed  the  Prince  of  life,  whom  God 

16  hath  raised  from  the  dead,  whereof  wc  are  witnesses.  And  his 
name,  through  faith  in  his  name,  hath  strengthened  this  man,  whom 
ye  see  and  know :  yea,  the  faith  which  is  by  him,  hath  given  him 

17  this  perfect  soundness,  in  the  presence  of  you  all.     And  now,  bre- 

18  thren,  I  know  that  through  ignorance  ye  did  t/,  as  did  also  your  rulers. 
But  God  hath  thus  fulfilled  the  things  which  he  foretold  by  the  mouth 

-<-,■■.■  .  — 

its  workmanship  and  splendour  than  those  that  were  covered  with  silver 
and  gold. 

6.  Then  taid  PeieVt  Silver  and  gold  have  I  none — How  unlike  his  supposed 
successor !  Can  the  bishop  of  Rome  either  say  or  do  the  same  ? 

13.  Peter  answered  the  people — ^Who  were  running  together,  and  inquiring 
into  the  circumstances  of  tne  fact. 

13.  The  God  of  our  fathers — ^This  was  wisely  introduced  in  the  be^ning  of 
his  discourse,  that  it  might  appear  they  taught  no  new  religion,  inconsistent  witli 
that  of  Moses,  and  were  far  from  having  the  least  design  to  divert  their  regards 
from  the  God  of  Israel,  Hath  glorified  his  Son — By  this  miracle,  whtm  ye 
delivered  up — ^When  God  had  given  him  to  you,  and  when  ye  ought  to  have 
received  hun  as  a  most  precious  treasure,  and  to  have  preserved  him  with  all 
your  power. 

14.  Ye  renounced  the  Holy  One — ^Whom  God  had  marked  out  as  such ;  and  the 
Just  One — Even  in  the  judgment  of  Pilate. 

16.  His  name — Himself:  his  power  and  love.  The  faith  which  is  by  him — Of 
which  he  is  the  ^ver,  as  well  as  the  object. 

17.  And  noWf  brethren — A  word  fiiU  of  courtesy  and  compassion,  /  know — He 
speaks  to  their  heart,  that  through  ignorance  ye  did  it — ^which  lessened,  though  it 
could  not  take  away,  the  guilt.  As  did  also  your  rulers — ^The  prejudice  lying 
from  the  authority  of  the  chief  priests  and  elders,  he  here  removes,  but  with 
peat  tenderness.  He  does  not  call  them  our,  but  your  rulers.  For  as  the  Jew- 
ish dispensation  ceased  at  the  death  of  Christ,  consequently  so  did  the  authority 
of  its  rulers 

18.  But  6o<i— Who  was  not  ignorant,  permitted  this  which  he  had  foretold, 
to  htimg  good  out  of  it 


CHAPTER  IV.  383 

19  of  all  the  prophets,  thdt  his  Christ  should  suffer.  Repent  ye  there- 
fore and  be  converted,  that  your  sins  may  be  blotted  out,  that  the 

20  times  of  refreshing  may  come  from  the  presence  of  the  Liord,  And 

21  be  may  send  to  you  Jesus  Christ,  who  was  before  appointed,  Whom 
heaven  must  receive,  till  the  times  of  the  restitution  of  all  things, 

22  which  God  hath  spoken  by  the  mouth  of  his  holy  prophets.  For 
Moses  truly  said  to  tlie  fathers,  *  The  I^rd  your  God  shall  raise 
you  up  a  prophet  of  your  brethren,  like  unto  me ;  him  shall  ye 

23  hear  in  all  things, 'whatsoever  he  shall  say  to  you.  And  it  shall 
come  to  pass  that  every  soul  who  will  not  hear  that  prophet,  shall 

24  be  destroyed  from  among  the  people.  Yea,  and  all  the  prophets 
from  Samuel  and  them  that  followed,  whosoever  have  spoken, 

25  have  also  for4k>ld  these  days.  Ye  are  the  sons  of  the  prophets  and 
of  the  covenant  which  God  made  with  our  fathers,  saying  to  Abra- 
ham, fAnd  in  thy  seed  shall  all  the  families  of  the  earth  be  blcss- 

26  ed.  God  having  raised  up  his  Son,  hath  sent  him  to  you  first,  to 
bless  you,  by  turning  every  one  of  you  from  your  iniquities. 

IV.     And  as  they  were  speaking  to  the  people,  the  priests,  and  the 

19.  Be  converted — Be  turned  firom  sin  and  S&t&n  unto  God.  See  chap,  xxvi, 
20.  But  this  term,  so  common  in  modern  writing^,  very  rarely  occurs  in  Scrip. 
ture :  perhaps  not  once  in  the  sense  we  now  use  it,  for  an  entire  change  from 
vice  to  holiness.  That  the  times  of  refreshing — ^Wherein  God  largely  bestows 
his  refreshing  grace,  may  come — To  you  also.  To  others  they  will  assuredly 
come,  whether  ye  repent  or  no. 

20.  And  he  may  send — The  apostles  generally  speak  of  our  Lord's  second 
coming,  as  being  just  at  hand.  Who  was  oefore  appointed — Before  the  foundation 
of  the  world. 

31.  Till  the  times  of  the  restitution  qf  all  things — ^The  apostle  here  comprises 
at  once  the  whole  course  of  the  times  of  the  New  Testament,  between  our  Lord's 
ascension  and  his  coming  in  glory.  The  most  eminent  of  these  are  tlio  aposto. 
lie  age,  and  that  of  the  spotless  Church,  which  will  consist  of  all  the  Jews  and 
Gentiles  united,  ailer  all  persecutions  and  apostacies  are  at  an  end. 

22.  The  Lord  shall  raise  you  up  a  prophet  like  unto  me — And  that  in  many 
particulars.  Moses  instituteicl  the  Jewish  Church  :  Christ  instituted  the  Chris, 
tian.  With  the  prophesying  of  Moses  was  soon  joined  the  effect,  the  deliverance 
of  Israel  from  Egypt :  with  the  prophesying  of  Christ  that  grand  effect,  the  de- 
liverance of  his  people  from  sin  and  death.  Those  who  could  not  boar  the  voice 
of  God,  yet  desired  to  hear  that  of  Moses.  Muoh  more  do  those  who  are  wea. 
ried  with  the  law,  desire  to  hear  the  yoice  of  Christ.  Moses  spake  to  the  peo^ 
pie  all,  and  only  those  things,  which  God  had  commanded  him  :  so  did  Christ. 
But  though  he  was  like  Moses,  yet  he  was  infinitely  superior  to  him,  in  person, 
as  well  as  in  office. 

23.  Every  soul  who  will  not  heqf  that  prophet,  shaU  be  destroyed  from  among 
the  people-— Omb  cannot  imagine  a  more  masterly  address  than  this,  to  warn  Um 
Jews  of  the  dreadful  consequence  of  their  infidelity,  in  the  very  words  of  their 
favourite  prophet,  out  of  a  pretended  seal  for  whom  they  rejected  Christ. 

34.  These  days— The  days  of  the  Messiah. 

35.  Ye  are  the  sons  of  the  prophets  and  of  the  covenant — ^That  is,  heirs  of  the 
prophecies.  To  you  properly,  as  the  first  heirs,  belong  the  prophecies  and  the 
covenant. 

36.  To  bless  you,  by  turning  you  from  your  iniquities — ^Whioh  is  the  great 
Gospel  blessing. 

IV.  1.  And  as  they  were  speaking  to  the  people,  the  priests — came  upon  thsm — So 
wisely  did  God  order,  that  they  should  first  bear  a  full  testimony  to  the  truth  in 
the  temple,  and  then  in  the  ((reat  council ;  to  which  they  could  have  had  no  ae. 
cess,  had  they  not  been  brought  before  it  as  criminals. 

*  Deut.  zriii,  15.       f  Oen.  xii,  3. 


284  THE  ACTS. 

2  captain  of  the  tenfple,  and  the  Sadducees  came  upon  them,  Bemg 
grieved  that  they  taught  the  people,  and  preached  through  Jesus 

3  the  resurrection  from  the  dead.     And  they  laid  hands  on  them,  and 

4  put  them  in  hold  till  the  next  day ;  for  it  was  now  evening.     But 
many  of  them  who  had  heard  the  word,  believed :  and  the  number 

5  of  the  men  was  about  five  thousand.     And  on  the  morrow  were 
gathered  together  at  Jerusalem  their  rulers,  and  elders,  and  scribes, 

6  And  Annas  the  high  priest,  and  Caiaphas,  and  John,  and  Alexander, 

7  and  as  many  as  were  of  the  kindred  of  the  high  priest.     And  hav- 
ing set  them  in  the  midst,  they  asked.  By  what  power,  or  by  what 

8  name,  have  ye  done  this  ?  Then  Peter,  filled  with  the  Holy  Ghost, 

9  said  to  them,  Ye  rulers  of  the  people,  and  elders  of  Israel,  If  we 
are  examined  this  day  of  the  benefit  done  to  th#"impotent  man,  by 

10  what  means  he  is  healed.  Be  it  known  to  you  all,  and  to  all  the 
people  of  Israel,  that  by  the  name  of  Jesus  Christ  of  Nazareth, 
whom  ye  crucified,  whom  God  hath  raised  from  the  dead,  by  him 

1 1  doth  this  man  stand  before  you  whole.  *  This  is  the  stone  which 
was  set  at  nought  by  you  builders,  which  is  become  the  head  of 

12  the  comer.  And  there  is  salvation  in  no  other ;  for  there  is  no 
other  name  under  heaven  given  among  men,  whereby  we  must  be 
saved. 

13  And  seeing  the  boldness  of  Peter  and  John,  and  understanding 
that  they  were  illiterate  and  uneducated  men,  they  marvelled,  and 

2.  The  priegU  being  grieved — ^That  the  name  of  Jeaui  waa  preached  to  the  peo. 
pie ;  especially  they  were  ofTended  at  the  doctrine  of  hie  resurrection ;  for  as 
they  had  put  him  to  death,  his  rising  agfain  proved  him  to  be  the  Just  One,  and 
so  brought  hit  blood  upon  their  heads.  The  priests  were  grieved,  lest  their  office 
•nd  temple  services  should  decline,  and  Christianity  take  root,  through  the  preach* 
ing  of  the  apostles,  and  their  power  of  working  miracles :  the  captain  of  the  tern. 
pU- — Being  concerned  to  prevent  all  sedition  and  disorder,  the  Sadducees — Be. 
ing  displeased  at  the  overturning  of  all  their  doctrines,  particularly  with  regard 
to  the  resurrection. 

4.  The  number  of  the  men — Beside  women  and  children,  were  about  five  thou* 
oand — So  many  did  our  Lord  now  feed  at  once  with  the  bread  from  heaven ! 

5.  Rulers,  and  elders,  and  scribes-^Who  were  eminent  for  power,  for  wisdom, 
and  for  learning. 

6.  Annas,  w1k>  had  been  the  high  priest,  and  Caiaphas,  who  was  so  then. 

7.  By  what  name — By  what  autliority,  have  ye  done  this  ? — ^They  seem  to  speak 
ambiguously  on  purpose. 

8.  Then  Peter,  filled  with  the  Holy  Ghost — That  moment.  God  moves  his  in. 
stroments,  not  when  they  please,  but  just  when  he  sees  it  needful.  Ys  rulers^ 
He  gives  them  the  honour  due  to  their  office. 

10.  Be  it  known  to  you  «2i-^Probably  the  herald  of  God  proclaimed  this  with 
a  loud  voice.  Whom  God  hath  raised  from  the  dead — They  knew  in  their  own 
consciences  that  it  was  so.  And  though  they  had  hired  the  soldiers  to  tell  a  most 
senseless  and  incredible  tale  to  the  contrary.  Matt,  xxviii,  12,  15,  yet  it  is  ob. 
servable,  they  did  not,  so  far  as  we  ean  learn,  dare  to  plead  it  before  Peter  and 
John. 

12.  There  is  no  other  nam*  whereby  we  must  be  saved — ^The  apostle  uses  a 
beautiful  gradation,  from  the  temporal  deliverance  which  had  been  wrought  for 
the  poor  cripple,  by  the  power  of  Christ,  to  that  of  a  much  nobler  and  more  im. 
portant  kind,  which  is  wrought  by  Christ  for  impotent  and  sinful  souls.  He 
therein  follows  the  admirable  custom  of  his  great  Lord  and  Master,  who  con. 
tinually  took  oceasion  from  earthly  to  speak  of  spiritual  things. 

13.  JlUterats  and  uneducated  men — Even  by  such  men  (though  not  by  such 
only)  bath  God  in  all  ages  cansed  his  word  to  be  preaehed  before  tha  world. 

*  Psalm  esviii,  22, 


CHAPTER  IV.  285 

14  took  knowledge  of  them,  that  they  had  been  with  Jeaus.  And  be- 
holding the  man  who  had  been  healed  standing  with  them,  they 

15  had  notliing  to  say  against  it.  But  having  ordered  them  to  go  out 
of  the   council,  they  conferred  among  themselves,  saying,  What 

16  shall  we  do  to  these  men  ?  For  that  indeed  a  signal  miracle  hatli 
been  wrought  by  them,  is  manifest  to  all  that  dwell  in  Jerusalem, 

17  and  we  cannot  deny  it.  Yet  that  it  spread  no  farther  among  the 
people,  let  us  severely  threaten  them,  that  they  speak  no  more  to 

18  any  man  in  this  name.     And  having  called  them,  they  charged 

19  them,  not  to  speak  at  all,  nor  teach  in  the  name  of  Jesus.  But 
Peter  and  John  answering,  said  to  them,  Whether  it  be  just  in  the 

20  sight  of  God,  to  obey  you  rather  than  God,  judge  ye.  For  we  can- 

2 1  not  but  speak  the  things  which  we  have  seen  and  heard.  And  hav- 
ing threatened  them  again,  they  let  them  go,  finding  nothing  how 
they  might  punish  them,  because  of  the  people  :  for  they  all  glori- 

22  fied  God  for  that  which  was  done.  For  the  man  on  whom  this 
miracle  of  healing  had  been  wrought,  was  above  forty  years  old. 

23  And  being  let  go,  they  went  to  their  own  company,  and  related 

24  all  that  the  chief  priests  and  elders  had  said  to  them.  And  having 
heanl  it,  they  lifted  up  their  voice  to  God  with  one  accord,  and 
said.  Lord,  thou  art  the  God  who  madest  heaven  and  earth,  and 
the  sea,  and  all  that  in  them  is :  who  saidst  by  the  mouth  of  thy 

25  servant  David,  *  Why  did  the  heathen  rage,  and  the  people  imagine 

26  vain  things  ?  The  kings  of  the  earth  set  themselves  in  array, 
and   the   rulers  were  gathered   together  against   the   Lord   and 

27  against  his  Christ.  For  of  a  truth,  both  Herod  and  Pontius  Pilate, 
with  the  Gentiles  and  the  people  of  Israel,  were  gathered  together 

28  against  thy  holy  child  Jesus,  whom  thou  hast  anointed.  To  do 
whatsoever  thy  hand  and  thy  counsel  before  determined  to  be  done. 

29  And  now.  Lord,  behold  their  threatenings,  and  give  thy  servants  to 

30  speak  thy  word  with  all  boldness,  While  thou  stretchest  forth  thy 
hand  to  heal,  and  signs  and  wonders  are  done  through  the  name 

31  of  thy  holy  child  Jesus.      And  while  they  were   praying,   the 

17.  Yet  that  it  mead  no  farther — For  they  look  upon  it  as  a  more  ganerenc. 
So  do  all  the  world  upon  genuine  Christianity.    Let  ue  severely  threaten  them 
Great  men,  ye  do  nothing.    They  have  a  neater  than  you  to  floe  to. 

18.  They  charged  them  not  to  speak — Privately ;  rtor  teach — Publicly. 

19.  Whether  it  he  just  to  obey  you  rather  than  God,  judge  ye — Was  it  not  by 
the  same  spirit,  that  Socrates,  when  they  were  condemning  him  to  death,  fur 
teaching  the  people,  said,  **  O  ve  Athenians,  I  embrace  and  love  you ;  but  I  will 
obey  Ood  rather  than  you.  And  if  you  would  spare  my  life  on  condition  I  should 
cease  to  teach  mv  fellow  citizens,  I  would  die  a  thousand  times  rather  than  ac- 
cept  the  propoMi.'* 

31.  They  all  glorified  God — So  much  wiser  were  the  people  than  those  who 
were  over  them. 

34.  The  sense  is,  Lord,  thou  hast  all  power.  And  thy  word  is  fblfilled.  Men 
do  rage  against  thee :  but  it  is  in  vain. 

27.  Whom  thou  hagt  anointed— To  be  king  of  Israel. 

38.  The  sense  is,  bat  they  could  do  no  more  than  thou  wast  pleased  to  permit, 
according  to  thy  determinate  couneel,  to  save  mankind  by  the  sufierings  of  thr 
Son.  And  what  was  needful  for  this  end,  thou  didst  before  determine  to  permil 
to  be  done. 

30.  Thou  otreteheot  forth  thy  hand — Exertest  thy  power. 

*  Psahn  ii,  1 


286  THE  ACfiS 

place  in  which  they  were  assembled  was  shaken,  and  they  were 
all  filled  with  the  Holy  Ghost,  and  spake  the  word  of  God  with 
boldness. 

32  And  the  multitude  of  them  that  believed  were  of  one  heart,  and 
of  one  soul :  and  not  so  much  as  one  said  that  aught  of  the  things 

33  which  he  had  was  his  own,  but  they  had  all  things  common.  And 
the  apostles  gave  forth  their  testimony  of  the  resurrection  of  the 
Lord  Jesus  with  great  power,  and  great  grace  was  upon  them  all : 

34  For  neither  was  there  any  one  among  them  that  wanted :  for  who- 
soever were  possessors  of  houses  or  lands  sold  them,  and  brought 

35  the  prices  of  the  things  that  were  sold,  And  laid  them  down  at  the 
feet  of  the  apostles,  and  distribution  was  made  to  every  one  accord- 
ing as  any  had  need. 

36  And  Jos<8,  by  the  apoistlcs  surnamed  Barnabas,  which  is,  being 
interpreted,  a  son  of  consolation,  a  Levite,  a  Cyprian  by  birth, 

37  Having  an  estate,  sold  ft,  and  brought  the  money,  and  laid  it  at  the 
feet  of  the  apostles. 

V.      But  a  cr  rtain  man  named  Ananias,  with  Sapphira  his  wife,  sold 

2  a  possessi  m.  And  kept  back  part  of  the  price,  his  wife  also  being 
privy  to  tt,  and  bringing  a  certain  part,  laid  it  at  the  feet  of  the  apos- 

3  ties.     But  Peter  said,  Ananias,  why  hath  Satan  filled  thy  heart,  to 
lie  to  the  Holy  Ghost  ?  And  to  keep  back  part  of  the  price  of  the 

4  land  ?  While  it  remained,  did  it  not  remain  thine  ?  And  when  it  was 


.  31.  Thijif  totre  aU  filled — Afresh ;  and  spake  the  word  with  boldneu — So  their 
petition  w.i8  granted. 

32.  And  the  multitude  of  them  that  believed — Every  individual  person  were  of 
one  heart  and  one  9oul — ^Tbcir  love,  their  hopes,  their  passions  joined :  and  not 
ao  much  as  one — In  so  great  a  multitude  :  this  was  a  necessary  consequence  o* 
that  union  of  heart ;  said  that  aught  of  the  things  which  he  had  was  his  own — It 
is  impoMible  any  one  should,  while  all  were  of  one  soul.  So  long  as  that  truly 
Christian  love  continued,  they  could  not  but  have  all  things  common. 

33.  And  great  gjrace — A  large  measure  of  the  inward  power  of  the  Holy  Ghost, 
wus  upon  them  all — Directing  all  their  thoughts,  words,  and  actions. 

34.  For  neither  was  there  any  one  among  them  that  wanted — We  may  observe, 
this  is  added  as  the  proof  that  great  grace  was  upon  them  all.  And  it  was  the 
immediate,  necessary  consequence  of  it :  yea,  and  must  be  to  tlie  end  of  the  world. 
In  all  ages  and  nations,  the  same  cause,  the  same  degree  of  grace,  could  not  but 
in  like  circumstances  produce  the  some  effect.  For  whosoever  were  possessors  of 
houses  and  lands  sold  them — Not  that  there  was  any  particular  command  for 
this ;  but  there  was  great  grace  and  great  love  :  of  which  this  was  the  natural 
fmit. 

35.  And  disti  ihution  was  made — At  first  by  the  apostles  themselves,  afterward 
by  them  whom  they  appointed. 

36.  A  son  of  consolation — Not  only  on  account  of  his  so  largely  assisting  the 
poor  with  his  fortune ;  but  also  of  those  peculiar  gifls  of  the  Spirit,  whereby  he 
was  so  well  qualified  both  to  comfort  and  to  exhort 

37.  Having  an  estate — Probably  of  considerable  value.  It  is  not  unlikely 
that  it  was  in  Cyprus.  Being  a  Levite,  he  had  no  portion,  no  distinct  inheritance 
in  Israel. 

V.  1.  But  a  certain  man  named  Ananias — It  is  certain,  not  a  believer,  for  all 
that  believed  were  of  one  heart  and  of  one  soul :  probably  not  baptized ;  but 
intending  now  to  offer  himself  for  baptism. 

3.  ilfia  bringing  a  certain  part — As  if  it  had  been  the  whole:  perhaps  saying 
it  was  so. 

3.  To  lie  to  the  Holy  Ghost — Who  is  in  us.  And  to  keep  back — ^Here  was  the 
first  instance  of  it.  Thia  was  the  first  attempt  to  bring  propriety  of  goods  into 
the  phriftian  Church. 


CHAPTER  V.  387 

■okL,  was  it  not  in  thy  power  ?  Why  hast  thou  conceived  this  thing 

5  in  thy  heart  ?  Thou  hast  not  lied  to  men  hut  to  God.  And  Ana- 
nias hearing  these  words,  fell  down  a4l  expired ;   and  great  fear 

6  came  on  all  that  heard  these  things.     And  the  young  men  rising 

7  up,  wound  him  up,  and  carrying  kmi  out,  buried  him.  And  it  was 
about  the  space  of  three  hours  after,  when  his  wife,  not  knowing 

8  what  was  done,  came  in.     And  Peter  said  to  her,  Tell  me,  if  ye 

9  sold  the  land  for  so  much  ?  And  she  said,  Yea,  for  so  much.  And 
Peter  said  to  her,  Why  have  ye  agreed  together  to  tempt  the 
Spirit  of  the  Lord  ?  Behold,  the  feet  of  them  that  have  buried  th^ 

10  husband  are  at  the  door,  and  shall  carry  thee  out.  And  immedi- 
ately she  fell  at  his  feet  and  expired ;  and  the  young  men  coming 
in,  found  her  dead,  and  carrying  her  out,  buried  her  by  her  husband. 

1 1  And  great  fear  came  upon  all  the  Church,  and  upon  all  that  heard 
these  things. 

12  And  many  signs  and  wonders  were  wrought  among  the  people 
by  the  hands  of  the  apostles  :  (and  they  were  all  with  one  accord 

13  in  Solomon's  portico :  And  none  of  the  rest  durst  join  themselves 

14  to  them ;  but  the  people  magnified  them.  And  the  more  were  mul- 
titudes, both  of  men  and  women  believing,  added  to  the  Lord :) 

15  So  that  they  brought  out  the  sick  along  the  streets,  and  laid  them 
on  beds  and  couches,  that  even  the  shadow  of  Peter  coming  by, 

16  might  overshadow  some  of  them.  And  multitudes  also  of  the  cities 
round  about  came  together  to  Jerusalem,  bringing  persons  sick  and 
troubled  by  unclean  spirits,  and  they  were  all  healed. 

4.  While  it  remained^  did  it  not  remain  thine  ? — It  is  trao,  whosoever  among 
the  ChristianB  (not  one  excepted)  had  houses  or  lands,  sold  them,  and  laid  the 
price  at  the  feet  of  the  apostles.  But  it  wa«  in  his  own  choice  to  be  a  Christian 
or  not :  and  consequently  either  to  sell  his  land,  or  keep  it.  And  when  it  was 
sold,  woe  it  not  in  thy  power  ? — For  it  does  not  appear  that  he  professed  himself  a 
Christian  when  he  sold  it.  Why  host  thou  conceived  this  thing  in  thy  heart  ?~^ 
So  profanely  to  dissemble  on  bo  solemn  an  occasion  7  Thou  hast  not  lied  to  mon 
only,  hut  to  God  also.  Hence  the  Godhead  of  the  Holy  Ghost  evidently  appears : 
since  lying  to  him,  ver.  3,  is  lying  to  God. 

5.  And  Anamaa  fell  down  and  expired — And  this  severity  was  not  only  jiut, 
considering  that  complication  of  yam  glory,  covetonsness,  fraud,  and  impiety, 
which  this  action  contained :  but  it  was  also  wise  and  gracious,  as  it  would  effee. 
t^lly  deter  any  others  from  following  his  example.  It  was  likewise  a  coavine- 
ing  proof  of  the  upright  conduct  of  the  apostles,  in  managing  the  sums  with 
which  they  were  intrusted ;  and  in  general  of  their  Divine  mission.  For  none 
can  imagine  that  Peter  would  have  had  the  assurance  to  pronounce,  and  much 
less  the  power  to  execute  such  a  sentence,  if  he  had  been  guilty  himself  of  a  fraud 
of  the  same  kind ;  or  had  been  belying  the  Holy  Ghost  in  the  whole  of  his  pre- 
tensions to  be  under  hb  immediate  direction. 

7.  About  the  epaee  of  three  houre — ^How  precious  a  space !  Th^  woman  had  a 
longer  time  for  repentance. 

8.  Jf  ye  told  the  land  for  §o  much — ^Naming  the  sum. 

10.  The  Church — ^This  is  the  first  time  it  is  mentioned :  and  here  is  a  native 
specimen  of  a  New.Testament  Church;  which  is  a  company  of  men,  called  by 
the  Gospel,  grafted  into  Christ  by  baptism,  animated  by  love,  united  by  all  kind 
of  fellowship,  and  disciplined  by  the  death  of  Ananias  and  Sapphira. 

12.  And  they  were  oU— All  the  believers. 

13.  None  of  the  reet — No  formalists  or  hypocrites,  duretjom  themeelves — In  ta 
outward  show  only,  like  Ananias  and  Sappninu 

14.  But  so  much  the  more  were  true  believers  rndded^  beoaoso  onbelievsis  kef^ 
at  a  distance. 


368  THE  ACTS 

17  But  the  high  priest  ansing,  and  all  that  were  with  him,  which 

18  was  the  sect  of  the  Sadducees,  were  filled  with  zeal,  And  laid  their 
hands  on  the  apostle^  and   put  them  into  the    common  prison. 

19  But  an  angel  of  the  Lord  opened  the  prison  doors  by  night,  and 

20  leading  them  out,  said,  Go,  stand  and  speak  in  the  temple  the 

21  words  of  this  life.  And  hearing  this,  they  went  into  the  temple 
early  in  the  morning  and  taught.  But  the  high  priest  being  come, 
and  they  that  were  with  him,  called  together  the  council,  even  the 
whole  senate  of  the  children  of  Israel,  and  sent  to  the  prison,  tu 

22  have  them  brought.     But  when  the  officers  came,  they  found  them 

23  not  in  the  prison ;  and  returning  they  said.  Truly  we  found  the 
prison  shut  with  all  safety,  and  the  keepers  standing  before  i\\v 

24  doors ;  but  having  opened  tkem,  we  found  no  man  within.  When 
the  captain  of  the  temple  and  the  chief  priests  heard  these  things. 

25  they  doubted  of  them,  what  this  should  be.  Then  came  one  and 
told  them,  Behold,  the  men  whom  ye  put  in  prison  are  standing 

26  in  the  temple,  and  teaching  the  people.  Then  the  captain  going 
with  the  officers  brought  them,  not  with  violence,  for  they  feared 

27  the  people  lest  they  should  be  stoned.     And  having  brought  them, 

28  they  set  them  before  the  council.  And  the  high  priest  asked  them. 
Did  not  we  strictly  command  you,  not  to  teach  in  this  name  ?  And 
k>,  ye  have  filled  Jerusalem  with  your  doctrine,  and  would  bring 

29  the  blood  of  this  man  upon  us.  Then  Peter  and  the  other  apos- 
tles answering  said,  We  ought  to  obey   Grod  rather  than  men. 

30  The  God  of  our  fathers  hath  raised  up  Jesus,  whom  ye  slew,  hang- 

31  ing  him  on  a  tree.     Him  hath  God  exalted,  a  Prince  and  a  Saviour. . 
with  his  right  hand,  to  give  repentance  to  Israel,  and  forgiveness 

32  of  sins.     And  we  are  witnesses  of  these  things,  and  also  the  Holy 

17.  The  high  priest — and  the  eeet  of  the  Sadduceee — A  goodly  company  for  the 
priest !  He,  and  these  deniers  of  any  angel  or  resurrection,  were  filled  with  zeal 
—Angry,  bitter,  persecuting  xeal. 

90.  The  wnrde  of  thio — That  is,  these  words  of  life  :  words  which  show  tlic 
WAT  to  life  everlasting. 

93.  We  found  the  prieon  shut — The  angel  probably  had  shut  the  doors  again. 

24.  They  doubted  what  thie  should  he — ^They  were  even  at  their  wits'  end. 
The  world,  in  persecuting  the  children  of  God,  entangle  themselves  in  number. 
less  difficulties. 

28.  Did  not  we  otrietly  command  you,  not  to  teach  7 — See  the  poor  cunning  of 
the  enemies  of  the  Gospel.  They  make  laws  and  interdicts  at  their  pleasure, 
whieh  those  who  obey  God  cannot  but  break ;  and  then  take  occasion  thereby  to 
oensure  and  punish  the  innocent,  as  guilty.  Ye  would  bring  the  blood  of  this  man 
upon  v» — An  artful  and  invidious  word.  The  apostles  did  not  desire  to  accuse 
any  man.    They  simply  declared  the  naked  truth. 

99.  Then  Peter^-In  the  name  of  all  the  apostles,  said — He  does  not  now  give 
them  the  titles  of  honour,  which  he  did  before,  chap,  iv,  8;  but  enters  directly 
upon  the  subject,  and  justifies  what  he  had  done,  liiis  is,  as  it  were,  a  continuu. 
Uon  of  that  discourse,  but  with  an  increase  of  severity. 

30.  Hath  raised  up  Jesus — Of  the  seed  of  David,  according  to  the  promises 
made  to  our  fathers. 

31 .  Him  hath  Ood  exalted — From  the  grave  to  heaven  ;  to  give  repentance — 
Whereby  Jesus  is  received  as  a  Prince  ;  and  forgiveness  of  sins — Whereby  he  i^ 
leeeived  as  a  Saviour.  Hence  some  infer,  that  repentance  and  faith  are  as  mere 
nils  as  remission  of  sins.  Not  so:  for  man  co-operates  in  the  former,  but  not  in 
the  latter.    God  alone  forgtvee  sins. 

99.  Amd  sAss  the  Holy  Ghost — A  much  greater  witnen. 


CHAFFER  VI.  289 

33  Ghost,  whom  Grod  hath  given  to  them  that  obey  him.  When  they 
heard  this,  they  were  rut  to  the  heart,  and  took  counsel  to  slay 

34  them.  But  a  certain  Pharisee,  named  Gamaliel,  a  doctor  of  the 
law,  had  in  honour  by  all  the  people,  rising  up  in  the  council, 

35  ordered  to  put  the  men  out  a  little  space :  And  said  to  them.  Ye 
men  of  Israel,  take  heed  to  yourselves,  what  ye  are  about  to  do, 

36  touching  these  men.  For  before  these  days  rose  up  Theudas, 
boasting  himself  to  be  somebody,  to  whom  was  joined  a  number 
of  men,  about  four  hundred,  who  was  slain,  and  all  who  hearkened 

37  tQ  him  were  scattered  and  came  to  nothing.  AAer  this  man  rose 
up  Judas  of  Galilee,  in  the  days  of  the  enrolment,  and  drew  away 
much  people  after  him ;   he  also  perished,  and  all  who  had  hcar- 

38  kencd  unto  him  were  dispersed.  And  now  I  say  to  you,  Refrahi 
from  these  men,  and  let  them  alone ;   for  if  this  counsel  or  this 

39  work  be  of  men,  it  will  come  to  nought.  But  if  it  be  of  God,  ye 
cannot  overthrow  it,  and  take  heed  lest  ye  be  found  even  fighting 

40  against  God.  And  to  him  they  agreed.  And  having  called  the 
apostles,  and  scourged  themy  they  charged  them  not  to  speak  in  the 

41  name  of  Jesus,  and  dismissed  them.  And  they  departed  from  the 
presence  of  the  council,  rejoicing  that  they  were  counted  wowhv 

42  to  sufi*er  shame  for  his  name.  And  they  ceased  not  to  teacK 
and  preach  Jesus  Christ  daily,  in  the  temple,  and  from  house  to 
house. 

VI.  Now  in  these  days,  the  disciples  multiplying,  there  arose  a 
murmuring  of  the  Hellenists  against  the  Hebrews,  because  their 

'  ■     ■  .. 

34.  But  a  certain  Pharitee — And  as  such  believing  the  resurrection  of  the 
dead ;  a  doctor,  or  teacher  of  the  law — Thni  is,  a  scribe,  and  indeed  one  of  the 
highest  rank  ;  had  in  honour  by  all  the  people — E!xcept  the  Saddueees ;  riting  up 
in  the  council-'So  God  can  raise  defenders  of  his  servants,  whensoever  and  where, 
soever  he  pleases. 

36.  Before  theee  daye — He  prudently  mentions  the  facts  first,  and  then  makes 
the  inference. 

38.  Let  them  alone — In  a  cause  which  is  manifestly  good,  wo  should  imme. 
diately  join.  In  a  cause,  on  the  other  hand,  which  is  manifestly  evil,  we  should 
immediately  oppose.  But  in  a  sudden,  new,  doubtful  occurrence,  this  advice  is 
eminently  useful.  If  thie  couneel  or  this  work — He  seems  to  correct  himsolf,  as 
if  it  were  some  sudden  work,  rather  than  a  anineel  or  design.  And  so  it  was. 
For  the  apostles  had  no  counsel,  plan,  or  design  of  their  own ;  but  were  mere 
instruments  in  the  hand  of  God,  working  just  as  he  led  them  from  day  to  day. 

41.  Rejoicing — to  staffer  ehame — This  is  a  sure  mark  of  the  truth,  joy  in  afflic. 
tion,  such  is  true,  deep,  pure. 

.  VI.  1.  There  oroae  a  murmuring — Here  was  the  first  breach  made  on  those 
who  were  before  of  one  heart  and  of  one  $oul.  Partiality  crept  in  unawares  on 
some  ;  and  murmuring  on  others.  Ah  Lord !  how  short  a  time  did  pure,  genu, 
ine,  undcfilcd  Christianity  remain  in  the  world !  O  the  depth  !  How  unsearchable 
are  thy  counsels!  Marvellous  are  thy  ways,  O  King  of  saints  1  The  Hellenists 
were  Jews  born  out  of  Palestine.  They  were  so  called,  because  they  used  the 
Greek  as  their  mother  tongue. 

In  this  partiality  of  the  Hebrews,  and  murmuring  of  the  Hellenists,  were  the 
seeds  of  a  generid  persecution  sown.  Did  God  ever,  in  any  age  or  country, 
withdraw  his  restraining  providence,  and  let  loose  the  world  upon  the  Chris, 
tians,  till  there  was  a  cause  among  themselves?  Is  not  an  open,  general  perseou* 
tion,  always  both  penal  and  medicinal  7  A  punishment  of  Uiose  that  will  not 
accept  of  milder  reprooft,  as  well  as  a  medioine  to  heal  their  sickness  7  And  at 
the  same  time  a  means  both  of  purifying  and  stiengtbening  ihoM  whoM  heart  It 
•tUl  right  with  God. 

19 


290  THE  ACTS. 

2  widows  were  neglected  in  the  daily  ministration.  Then  the 
twelve  calling  the  multitude  of  the  disciples  together,  said,  It  is 
not  right  that  we  should  leave  the  word  of  God,  and  serve  tables. 

3  Therefore,  brethren,  look  out  from  among  you  seven  men  of  good 
report,  full  of  the  Holy  Ghost  and  wisdom,  whom  we  will  set  over 

4  this  business.     But  we  will  constantly  attend  to  prayer,  and  to  the 

5  ministry  of  the  word.  And  the  saying  pleased  the  whole  multi- 
tude :  and  they  chose  Stephen,  a  man  full  of  faith  and  of  the  Holy 
Ghost,  and  Philip,  and  Prochorus,  and  Nicanor,  and  Timon,  and 

6  Parmenas,  and  Nicholas,  a  proselyte  of  Antioch ;  Whom  thoy  set 
before  the  apostles,  and  having  prayed,  they  laid  their  hands  upon 

7  them.  And  the  word  of  God  grew,  and  the  number  of  disciples 
was  multiplied  in  Jerusalem  greatly  :  and  a  great  company  of  the 
priests  were  obedient  to  the  faith. 

8  And  Stephen,  full  of  grace  and  power,  did  great  wonders  and 

9  miracles  among  the  people.  But  there  arose  certain  of  the  syna- 
gogue, which  is  called  that  of  the  Libertines,  and  Cyrenians,  and 
Alexandrians,  and  of  them  of  Cilicia  and  Asia,  disputing  with  Ste- 

10  phen.     And  they  were  not  able  to  withstand  the  wisdom  and  the 

1 1  spirit  by  which  he  spake.     Then  they  suborned  men  who  said,  We 
have  heard  him  speaking  blasphemous  words  against  Moses  and 

12  against  God.     And  they  stirred  up  tlie  people,  and  the  elders,  and 
the  scribes,  and  coming  upon  him,  dragged  him  away,  and  brought 

13  Aim  to  the  council.  And  set  up  false  witnesses,  who  said.  This  man 

2.  It  it  not  right  that  we  thould  leave  the  ward  of  God  and  $erve  tahleo — In 
tho  first  Church,  the  primary  business  of  apostles,  evangelists,  and  bishops,  was  to 
preach  the  word  of  God ;  the  secondary,  to  take  a  kind  of  paternal  care  (the 
lyharch  being  then  like  a  family,)  for  the  food,  especially  of  the  poor,  the  stran. 
sen,  and  tlie  widows.  Afterward,  the  deacons  of  both  sexes  were  constituted 
lor  this  latter  business*  And  whatever  time  they  had  to  spare  from  this,  they 
employed  in  works  of  spiritual  mercy.  But  their  proper  office  was,  to  take  euro 
of  the  poor.  And  when  some  of  them  aflerward  preached  the  Gospel,  they  did 
this  not  by  virtue  of  their  deaconship,  but  of  another  commission,  that  of  evan- 
felists,  which  they  probablv  received,  not  before,  but  ailer  they  were  appointed 
leacons.  And  it  is  not  unlikely  that  others  were  chosen  deacons,  or  stewards, 
m  their  room,  when  any  of  these  oommenoed  evangelists. 

3.  Of  good  report — That  there  may  be  no  room  to  suspect  them  of  partiality 
or  injustice.  Full  of  the  Holy  Ghost  and  wiodom — For  it  is  not  a  light  matter 
to  dispense  even  the  temporal  goods  of  the  Church.  To  do  even  this  well)  a  large 
measure  both  of  the  gif\s  and  grace  of  God  is  requisite.  Whom  we  wUl  oet  over 
thit  buaineeo — It  would  have  l^en  happy  for  the  Church,  had  its  ordinary  minis, 
ters  in  every  age  taken  the  same  care  to  act  in  concert  with  the  people  commit, 
tad  to  their  charge,  which  the  apostles  themselves,  extraordinary  as  their  office 
was,  did  on  this  and  other  occasions. 

4.  We  toill  conotanily  attend  to  prayer^  and  to  the  ministry  of  the  word — This 
is  doubtless  the  proper  business  of  a  Christian  bishop :  to  speak  to  God  in  prayer ; 
to  men  in  preaching  his  word,  as  an  ambassador  for  Christ. 

5.  And  they  chose — It  seems  seven  Hellenists,  as  their  names  show.  And  Ni. 
ekolas  a  proselyte — ^To  whom  the  proselytes  would  the  more  readily  apply. 

7.  Ana  the  word  of  God  grew — ^The  hinderances  being  removed. 

9.  There  arose  certain  of  the  synagogue  which  is  called — It  was  one  and  the  same 
synagogue  which  consisted  of  these  several  nations.  Saul  of  Cilicia  was  doubt. 
lim  a  member  of  it ;  whence  it  is  not  at  all  improbable,  that  Gamaliel  presided 
over  it.  Libertines-So  they  were  styled,  whose  Sathers  wero  once  slaves,  and 
afterward  made  free.  This  mm  thm  ease  of  many  Jews  who  had  been  taken  cap 
tive  bj  the  Komans. 


CHAPTER  VII.  291 

ceaseth  not  to  speak  words  against  this  holy  place  and  the  law. 

14  For  we  have  heard  him  say,  that  this  Jesus  of  Nazareth  will  de- 
stroy this  place,  and  change  the  rites  which  Moses  delivered  us. 

15  And  all  that  were  sitting  in  the  council,  looking  steadfastly  on  him, 
saw  his  face  as  the  face  of^n  angel. 

VII.      Then  said  the  high  priest,  Are  these  things  so  ?    And  he  said, 

2  Men,  brethren,  and  fathers,  hearken.     The  God  of  glory  appeared 
to  our  father  Abraham,  *  being  in  Mesopotamia,  before  he  dwelt 

3  in  Haran,  And  said  to  him,  Come  out  of  thy  country,  and  from 

4  thy  kindred,  and  come  into  a  land  which  I  will  show  thee.     And 

14.  We  have  heard  him  tay — So  they  might.  But  yot  the  consequence  they 
drew  would  not  follow. 

15.  Ab  the  face  of  an  angel — Covered  with  tupernatura)  lustre.  They  reckoned 
his  preaching  of  Jesus  to  be  the  Christ  was  destroying  Moses  and  the  law ;  and 
God  bears  witness  to  him,  with  the  same  glory  as  he  did  to  Moses,  when  he  gave 
the  law  by  him. 

VIl.  2.  And  he  taid — St.  Stephen  had  been  accused  of  blasphemy  against  Mo- 
ses,  and  even  against  God ;  and  of  speaking  against  the  temple  and  the  law, 
threatening  that  Jesus  would  destroy  the  one,  and  change  the  other.     In  answer 
to  this  accusation,  rehearsing  as  it  were  the  articles  of  his  historical  creed,  he 
speaks  of  God  with  high  reverence,  and  a  grateful  sense  of  a  long  series  of  acts 
of  goodness  to  the  Israelites,  and  of  Moses  with  great  respect,  on  account  of  his 
important  and  honourable  employments  under  God.:  of  the  temple  with  regard, 
as  being  built  to  the  honour  of  God ;  yet  not  with  such  superstition  as  the  J^ws ; 
putting  them  in  mind,  that  no  temple  could  comprehend  God.   And  he  was  g^oing 
on,  no  doubt,  when  he  was  interrupted  by  their  clamour,  to  speak  to  the  last 
point,  the  destruction  of  the  temple,  and  the  change  of  the  law  by  Christ.     Men, 
brethren,  and  fathers,  hearken — ^The  sum  of  his  discourse  is  this :  I  acknowledge 
the  glory  of  God  revealed  to  the  fathers,  ver.  2 ;  the  calling  of  Moses,  vor.  m, 
iLc ;  the  dignity  of  the  law,  verses  8,  38,  44 ;  the  holiness  of  this  place,  versos 
7,  45,  47.     And  indeed  the  law  is  more  ancient  than  the  temple ;  the  promise 
more  ancient  than  the  law.     For  God  showed  himself  the  God  of  Abraham, 
Isaac,  Jacob,  and  their  children  freely,  ver.  2,  6lc  ;  9,  ^^c;  17,  ^c ;  32,  34,  35; 
and  they  showed  faith  and  obedience  to  God,  ver.  4,  20,  ^^c,  23,  particularly  by 
their  regard  for  the  law,  vor.  8,  and  the  promised  land,  ver.  IG.     Meantime,  God 
never  confined  his  presence  to  this  one  place  or  to  the  observers  of  the  law.     For 
he  hath  been  acceptably  worshipped  before  the  law  was  given,  or  the  temple 
built,  and  out  of  this  land,  ver.  2,  9,  33,  44.   And  that  our  fathers  and  their  pos. 
tarity  were  not  tied  down  to  this  land,  their  various  sojournings,  ver.  4,  &.c ;  14, 
29,  44,  and  exile,  ver.  43,  show.     But  you  and  your  fathers  have  always  been 
evil,  vor.  9  ;  have  withstood  Moses,  ver.  25,  &c,  o9,  &lc  ;  have  despised  the  land, 
vor.  39,  forsaken  God,  ver.  40,  dtc,  superstitiously  honoured  the  temple,  vor.  48, 
resisted  God  and  his  Spirit,  yer  50,  killed  the  prophets  and  the  Messiah  himself^ 
ver.  51,  and  kept  not  the  law  for  which  ye  contend,  ver.  53.    Therefore  God  is 
not  bound  to  you ;  much  less  to  you  alone.     And  truly  this  solemn  testimony  of 
Stephen  is  most  worthy  of  his  character,  as  a  man  full  of  the  Holy  Ghost,  and 
of  faith  and  power :  in  whieh,  though  he  does  not  advance  so  many  regular  pro. 
positions,  contradictory  to  those  of  his  adversaries,  yet  he  closely  and  nervously 
answers  them  all.    Nor  can  we  doubt  but  he  w  ould,  from  these  premises,  have 
drawn  inferences  touching  the  destruction  of  the  temple,  the  abrogation  of  the 
Mosaic  law,  the  punishment  of  that  rebellious  people ;  and  above  all,  touching 
Jesus  of  Nazareth,  the  true  Messiah,  had  not  his  discourse  been  interrupted  by 
the  clamours  of  the  multitude,  stopping  their  ears,  and  rushing  upon  him.     Men, 
brethren,  and  fathers — All  who  are  here  present,  whether  ye  are  my  equals  in 
years,  or  of  more  advanced  ago.    The  word  which  in  this  and  in  many  other 
places  is  rendered  men  is  a  mere  expletive.     The  Ood  of  glory — The  glorious  God, 
appeared  to  Abraham  before  he  dwelt  in  Haran — Therefor*  Abraham  knew  God» 
long  before  he  was  in  tiiis  land. 

3.  Whieh  J  will  show  thee — ^Abraham  knew  not  where  he  went. 

*  Geo.  zii,  1. 


292  THE  ACTS. 

coming  out  of  the  land  of  the  Chaldeans,  he  dwelt  in  Haran.   And 
from  thence,  after  his  father  was  dead,  he  removed  him  into  this 

5  land,  wherein  ye  now  dwell.  And  he  gave  him  no  inheritance  in 
it,  no  not  to  set  his  foot  on ;  yet  he  promised  to  give  it  him  for  a 

6  possession,  even  to  his  seed  afler  him,  when  he  had  no  child.  And 
God  spake  thus :  That  *  his  seed  should  sojourn  in  a  strange  land 
(and  they  will  enslave  them  and  treat  them  evil)  four  hundred  years, 

7  And  the  nation  to  whom  they  shall  be  in  bondage  will  1  judge,  said 
God.     And  afler  that,  they  shall  come  forth,  and  serve  me  in  this 

8  place,  t  And  he  gave  him  the  covenant  of  circumcision,  and  so 
he  begat  Isaac,  and  circumcised  him  the  eighth  day,  and  Isaac  Ja- 

9  cob,  and  Jacob  the  twelve  patriarchs.  %  And  the  patriarchs  moved 
with  envy,  sold  Joseph  into  Egypt;    but   Gk>d  was   with   him, 

10  And  delivered  him  out  of  all  his  afflictions,  and  gave  him  favour 
and  wisdom  in  the  sight  of  Pharaoh  king  of  Egypt,  and  he  appoint- 

1 1  ed  him  governor  over  Egypt  and  all  his  house.     Now  there  came 
a  famine  over  all  the  land  of  Egypt  and  Canaan,  and  great  affliction, 

12  and  our  fathers  found  no  sustenance.    But  Jacob  hearing  there  was 
IS  com  in  Egypt,  sent  our  fathers  first.    And  the  second  timey  Joseph 

was  made  known  to  his  brethren,  and  Joseph's  kindred  was  made 

14  known  to  Pharaoh.    Then  Joseph  sending,  called  thither  his  father 

15  Jacob  and  all  his  kindred,  seventy-five  souls.    So  Jacob  went  down 

1 6  into  Egypt,  and  died,  he  and  our  fathers,  and  were  carried  over  to 

Shechem,  and  laid  in  the  sepulchre  that  Abraham  bought  for  a 

■  ■  .  .      ^ 

4.  After  hU  father  was  dead — While  Terah  lived,  Abraham  lived  partly  with 
bim,  uartly  in  Canaan :  but  after  he  died,  altogether  in  Canaan. 

5.  Noi  not  to  set  hie  foot  on — For  the  field  mentioned,  ver.  16,  he  did  not  receive 
by  a  Divine  donation,  but  bought  it ;  even  thereby  showing  that  he  was  a  stran- 
ger in  the  land. 

7.  They  shall  serve  me — Not  the  Egyptians. 

8.  Ana  so  he  begat  Isaac — Afler  the  covenant  was  given,  of  which  circumcl- 
rion  was  the  seal. 

9.  But  Ood  was  with  him — Though  he  was  not  in  this  land. 
12.  Sent  our  fathers  first — ^Without  Benjamin. 

14.  Seventy-jive  souls — So  the  seventy  interpreters,  (whom  St.  Stephen  fol- 
lows,) one  son  and  a  grandson  of  Manasseh,  and  three  children  of  Ephraim,  be* 
inff  added  to  the  seventv  persons  mentioned  Gen.  xlvi,  27. 

16.  And  were  carried  over  to  Shechem — It  seems  that  St.  Stephen,  rapidly  run« 
ning  over  so  many  circumstances  of  history,  has  not  leisure  (nor  was  it  needful 
where  they  were  so  well  known)  to  recite  them  all  distinctly.  Therefore  ho 
here  contracts  into  one,  two  different  sepulchres,  places,  and  purchases,  so  as  in 
the  former  history,  to  name  the  buyer,  omitting  the  seller,  in  the  latter,  to  name 
the  seller,  omitting  the  buyer.  Abraham  bought  a  burying  place  of  the  children 
of  Heth,  Gen.  xxiii.  There  Jacob  was  buried.  Jacob  bought  a  field  of  the  chil. 
dren  of  Hamor.  There  Joseph  was  buried.  You  see  here,  how  St.  Stephen 
contracts  these  two  purchases  into  one.  This  concise  manner  of  speaking, 
strange  as  it  seems  to  us,  was  common  among  the  Hebrews  ;  particularly,  when 
in  a  case  notoriously  known,  the  speaker  mentioned  but  part  of  the  story, 
and  left  the  rest,  which  would  have  interrupted  the  current  of  his  discourse,  to 
be  supplied  in  the  mind  of  the  hearer.  Ana  laid  in  the  sevulchre  that  Abraham 
bought — ^The  first  land  which  these  strangers  bought  was  tor  a  sepulchre.  They 
sought  for  a  country  in  heavon.  Perhaps  the  whole  sentence  might  be  rendered 
thus :  So  Jacob  went  down  into  Egypt  and  died,  he  and  our  fathers,  and  were 
carried  over  to  Shechem^  and  laid  oy  the  sons  (that  is,  decendants)  of  Hamor,  the 
fsthsr  of  Shechem,  in  the  sepulchre  that  Abraham  bought  for  a  sum  of  money, 

■  Oen.  XT,  13.        f  Gen.  zvii,  10.        t  ^n.  xzxvii,  28. 


CHAPTER  VII.  293 

17  sum  of  money,  of  the  sons  of  Hamor,  the  father  of  Shechem. 
*  And  when  the  time  of  the  promise  which  God  had  sworn  to  Abra- 

18  ham  drew  near,  the  people  increased  and  multiplied  in  Egypt.    Till 

19  another  king  arose,  who  had  not  known  Joseph.  He  dealing  sub- 
tilly  with  our  kindred,  eril  entreated  our  fathers,  by  causing  their 

20  meUe  infants  to  be  exposed,  that  they  might  not  live,  t  In  which 
time  Moses  was  born,  and  was  exceeding  beautiful,  who  was  nursed 

21  three  months  in  his  father's  house.  And  when  he  was  exposed, 
Pharaoh's  daughter  took  him  up,  and  brought  him  up  for  her  own 

22  son.     And  Moses  was  educated  in  all  the  wisdom  of  the  Egyptians, 

23  and  was  mighty  in  words  and  in  deeds.  But  when  he  was  full  forty 
years  old,  it  came  into  his  heart  to  visit  his  brethren  the  children 

24  of  Israel.     And  seeing  one  wronged,  he  defended  and  avenged  him 

25  that  was  oppressed,  smiting  the  Egyptian.  For  he  supposed  his 
brethren  would  have  understood,  that  God  would  deliver  them  by 

26  his  hand ;  but  they  understood  it  not.  And  the  next  day  he  showed 
himself  to  them  as  they  were  quarrelling,  and  would  have  pet" 

27  suaded  them  to  peace,  saying.  Men,  ye  are  brethren :  why  do  ye 
wrong  one  another  ?  But  he  that  wronged  his  neighbour  thrust  him 
away,  saying,  Who  appointed  thee  a  prince  and  a  judge  over  us  ? 

28  Wilt  thou  kill  me,  as  thou  didst  the  Egyptian  yesterday  ?     And 

29  Moses  fled  at  that  saying,  and  was  a  sojourner  in  the  land  of  Midian, 

30  where  he  begat  two  sons.  |  And  forty  years  being  expired,  the 
angel  of  the  Lord  appeared  to  him  in  the  wilderness,  in  a  flame 

31  of  fire  in  a  bush.  And  Moses  seeing  it,  wondered  at  the  sight. 
But  as  he  drew  near  to  behold  it,  the  voice  of  the  Lord  came  to 

32  him,  I  am  the  God  of  thy  fathers,  the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob.     And  Moses  trembled,  and  durst 

33  not  behold.     Then  said  the  Lord  to  him,  Loose  thy  shoes  from 

34  thy  feet :  for  the  place  where  thou  standest  is  holy  ground.  I  have 
surely  seen  the  evil  treatment  of  my  people  which  is  in  Egypt,  and 
have  heard  their  groaning,  and  am  come  down  to  deliver  them. 

0 

18.  Another  king' — Probably  of  another  family. 

19.  Expoeed — Cast  out  to  i>eriih  by  hunj^r  or  wild  beatti. 
30.  Jn  which  time — A  tad  but  a  seasonable  time. 

21.  Pkaraoh^e  daughter  took  him  up — By  which  means,  beinr  designed  for  s 
kingdom,  be  had  all  those  advantages  of  education,  which  he  could  not  have  had« 
if  he  had  not  been  exposed. 

22.  Jn  all  the  wisdom  of  the  Egyptians — Which  was  then  celebrated  in  all  the 
world,  and  for  many  ages  after.  And  mighty  in  toor<is— Deep,  solid,  weighty, 
though  not  of  a  ready  utterance. 

23.  It  came  into  his  heart — Probably  by  an  impulse  from  God. 

24.  Seeing  one  toroi^«d— Probably  by  one  of  the  task  masters. 

25.  They  understood  it  not — Such  was  their  stupidity  and  sloth;  which  mado 
him  a^erward  unwilling  to  go  to  them. 

26.  He  showed  himself — Of  his  own  accord,  unexpectedly. 

27.  Who  appointed  thee — »» Under  the  presence  of  the  want  of  a  call  by  man, 
the  instruments  of  God  are  often  rejected.** 

30.  The  angel^The  Son  of  God ;  as  appears  from  his  styling  himself  JehovaJi. 
In  aflame  of  fire — Sisrniffing  the  majesty  of  God  then  present. 

33.  Then  said  the  Lord^  Loose  thy  shoes — ^An  ancient  token  of  reverence ;  ftsr 
the  place  is  holy  ground — ^The  holiness  of  places  depends  on  the  peeuliar  preseiiM 
of  God  there. 

•£xod.i,7.        tExod.ii,3.       $Exod.iii,8 


8M  THE  ACTS. 

35  And  now  come ;  I  will  send  thee  into  Egypt.  This  Moses,  whom 
they  refused,  saying.  Who  appointed  thee  a  prince  and  a  judge, 
the  same  did  God  send  to  be  3.  ruler  and  a  deliverer,  hy  the  hand 

36  of  the  angel,  who  appeared  to  him  in  the  bush.  He  brought  them 
out,  doing  wonders  and  signs  in  the  laud  of  Egypt,  and  in  the  Red 
Sea,  and  in  the  wilderness  forty  years. 

37  This  is  that  Moses  who  said  to  the  children  of  Israel,  *  The 
Ijord  your  God  will  raise  you  up  out  of  your  brethren,  a  prophet 

38  like  me :  him  shal(  ye  hear,     t  This  is  he  that  was  in  the  Church' 
in  the  wilderness,  with  the  angel  who  spoke  to  him  in  Mount  Sinai 
and  toith  our  fathers ;  who  received  the  living  oracles  to  give  to 

39  us :  I  Whom  our  fathers  would  not  obey,  but  thrust  him  from 
40.  them,  and  in  their  hearts  turned  back  into  Egypt,  Saying  to  Aaron, 

Make  us  gods  to  go  before  us ;  for  this  Moses,  who  brought  ns  out 

41  of  the  land  of  Egypt,  we  know  not  what  is  become  of  him.  And 
they  made  a  calf  in  those  days,  and  offered  sacrifice  to  the  idol,  and 

42  rejoiced  in  the  works  of  their  hands.  And  God  turned  and  gave 
them  up,  to  worship  the  host  of  heaven ;  as  it  is  written  in  the 
book  of  the  prophets,  §  Have  ye  offered  victims  and  sacrifices  to 

43  me  for  forty  years  in  the  wilderness,  O  house  of  Israel  ?  Yea,  ye 
took  up  the  shrine  of  Moloch,  and  the  star  of  your  god  Remphan, 

35.  Thia  Moms  whom  they  refuted — ^Namely,  forty  yean  before.  Pft>bably, 
not  they,  bat  their  fathers  did  it,  and  God  imputes  it  to  them.  So  God  frequently 
imtNites  the  sins  of  the  fathers  to  those  of  their  children  who  are  of  the  same 
spfirit.  Him  did  God  tend  to  be  a  deliverer — ^Which  is  much  more  than  a  judge  ; 
hy  the  hand  o/— That  is,  by  moans  of  the  angel — ^This  angel  who  spoke  to  Moses 
on  Mount  Sinai  expressly  called  himself  Jehovah,  a  name  which  cannot,  without 
the  highest  presiunption,  be  assumed  by  any  created  angel,  since  he  whose  name 
alone  i»  Jehovah,  t>  the  Most  High  over  all  the  earth,  P&alm  Izxxiii,  18.  It  waa 
therefore  the  Son  of  God  who  delivered  the  law  to  Moses,  under  the  character  of 
Jehovah,  and  who  is  here  spoken  of  as  the  angel  of  the  covenant,  in  respect  of 
his  mediatorial  office. 

.  37.  The  Lord  will  raise  you  up  a  prophet — St.  Stephen  here  shows  that  there 
is  no  opposition  between  Moses  and  Christ. 

38.  This  is  he — Moses.  With  the  angel,  and  with  our  fathers — ^As  a  mediator 
between  them.  Who  received  the  living  oracles — Every  period  beginning  with, 
And  the  Lord  said  unto  Moses,  is  properly  an  oracle.  But  the  oracles  here 
intended  arc  chiefly  the  ten  commandments.  These  are  termed  living,  because 
all  the  word  of  -God,  applied  by  his  Spirit,  is  living  and  powerful,  Heb.  iv,  12, 
cnliehtening  the  eyes,  rejoicing  the  heart,  converting  the  soul,  raising  the  dead. 

40.  Make  us  gods  to  go  before  us — Back  into  Egypt. 

41.  And  they  made  a  calf — In  imitation  of  Apis,  the  Egyptian  god:  and 
rejoiced  in  the  works  of  their  handt^^ln  the  god  they  had  made. 

42.  God  turned — From  them  in  anger ;  and  gave  them  up — Frequently,  from 
the  time  of  the  golden  calf,  to  the  time  of  Amos,  and  ailerwaid.  The  host  of 
heaven — ^Tho  stars  are  called  an  army  or  host,  because  of  their  number,  order, 
and  powerful  influence.  In  the  book  of  the  prophets — Of  the  twelve  prophets, 
which  the  Jews  always  wrote  together  in  one  book.  Have  ye  offered — ^The  pas. 
sage  of  Amos  referred  to,  chap,  v,  25,  &c  consists  of  two  parts ;  of  which  tho 
former  confirms  ver.  41,  of  the  sin  of  the  people ;  the  latter  the  beginning  of  ver. 
43,  concerning  their  punishment.  Have  ye  offered  to  me — ^Thoy  had  offered  many 
sacrifices ;  but  God  did  not  accept  them  as  offered  to  him,  because  they  sacrificed 
to  idols  also ;  and  did  not  stcrihce  to  him  with  an  upright  heart. 

43.  Ye  took  up — Probably  not  long  after  the  golden  calf:  but  secretly ;  else 
Moses  would  have  mentioned  it.  The  s&rifie— A  small,  portable  chapel,  in 
which  was  the  imago  of  their  god.     Moloch  was  the  planet  Mars,  which  they 

*  Dent  xnii,  15.       tEiod.zix,3.       $  Exod.  zzziii,  1        J  Amos  v,  25. 


CHAPTER  \II.  »5 

figures  which  ye  made  to  worship  them:  and  I  will  cany  3roa 

44  away  beyond  Babylon.  Our  fathers  had  the  tabernacle  of  the  tes- 
timony in  the  wilderness,  as  he  had  appointed  who  spake  to  Moses, 

45  to  make  it  according  to  the  model  which  he  had  seen :  *  Which 
also  our  fathers  having  received)  brought  in  with  Joshua  into  the 
possession  of  the  Gentiles,  whom  God  drove  out  from  the  face  of 

46  our  fathers,  till  the  days  of  David :  Who  found  favour  in  the  sight 
of  God,  and  petitioned  to  find  a  habitation  for  the  God  of  Jacob. 

47  But  Solomon  built  him  a  house.     Yet  the  Most  High  dwelleth 

48  not  in  temples  made  with  hands,  as  saith  the  prophet,  f  Heaven  is 

49  my  tiirone,  and  earth  my  footstool.  What  house  will  ye  build  me, 
50 -saith  the  Lord;  or  what  is  the  place  of  my  rest?     Hath  not  my 

51  hand  made  all  these  things  ?  Ye  stiff  necked  and  uncircumcised  in 
heart  and  ears,  ye  always  resist  the  Holy  Ghost :  as  your  fathers, 

52  so  do  ye.  Which  of  the  prophets  have  not  your  fathers  perse- 
cuted ?  And  they  have  slain  them  that  foretold  the  coming  of  the 
Just  One,  of  whom  ye  have  now  been  the  betrayers  and  murderers : 

53  Who  have  received  the  law  by  the  administration  of  angels,  and 

54  have  not  kept  it.     And  hearing  these  things,  they  were  cut  to  the 

55  heart,  and  gnashed  their  teeth  upon  him.  But  he  being  full  of  the 
Holy  Ghost,  looking  steadfastly  up  to  heaven,  saw  the  glory  of 

.  worshipped  under  a  hum&n  ehape.  Remphan,  that  is,  Saturn,  they  repreaentad 
by  a  star.  And  I  wiU  carry  you  beyond  Babylon — ^That  is,  beyond  Damaacus 
(which  is  the  word  in  Amos)  and  Babylon.  This  was  fblfilled  by  the  khig  ot 
Assyria,  2  Kings  xvii,  6. 

44.  Our  fathers  had  the  tabernacle  of  the  testimony — ^The  testimony  was  properly 
the  two  tables  of  stone,  on  which  the  ten  commandments  were  written.  Hence 
the  ark  which  contained  them  is  frequently  called  the  ark  of  the  testimony ; 
and  the  whole  tabernacle  in  this  place.  The  tabemaeU  of  the  testimony — accord* 
ing  to  the  model  wluch  he  had  seen-~When  he  was  caught  up  in  the  visions  of 
God  on  the  mount. 

45.  Which  our  fathers  having  received — From  their  ancestors ;  brought  into  tho 
possession  of  the  Gentiles — Into  the  land  which  the  Gentiles  possessed  beforv^ 

50  that  God*s  favour  is  not  a  necessary  consequence  of  inhabiting  this  land.  AD 
along  St.  Stephen  intimates  two  things :  1.  That  God  always  loved  good  men  in 
every  land :  3.  That  he  never  loved  bad  men  even  in  this. 

46.  Who  petitioned  to  find  a  habitation  for  the  Ood  of  Jacob — ^But  he  did  not 
obtain  his  petition :  for  Grod  remained  without  any  temple  till  Solomon  built 
him  a  house.  Observe  how  wisely  the  word  is  chosen  with  respect  to  what 
follows. 

48.  Yet  the  Most  High  inhabiteth  not  temples  made  with  hamdo—AM  Solomon 
declared  at  the  very  d^cation  of  the  temple,  1  Kings  viii,  37.  The  Most  High 
— Whom  as  such  no  building  can  contain. 

49.  What  is  the  place  of  my  rest  ? — Have  I  need  to  rest  7 

51.  Ye  stiff  necked — Not  bowing  the  neck  to  God's  yoke ;  mid  uneirewneissd 
in  heart—So  they  showed  themselves,  ver.  54;  and  ears — As  they  showed, 
vor.  57.  So  far  were  they  from  receiving  the  word  of  God  inV>  their  hearts, 
that  they  would  not  hear  it  even  with  their  ears.  Ye — ^And  your  fathers,  «/. 
tffays — ^As  often  as  ever  ye  are  called,  resist  the  Holy  fi^Aont— 'Testifying  by  the 
prophets  of  Jesus,  and  the  whole  truth.  This  is  the  sum.  of  what  he  had  shown 
at  large. 

53.  Who  have  reeeined  the  law  by  the  admimsiration  of  mtgsls — God,  when  he 

fave  tho  law  on  Mount  Sinai,  was  attended  with  thousands  of  his  angels,  Gal.  iii, 
9 ;  Psa.  Uviii,  17. 

55.  But  he  looking  steadfastly  up  to  heaven,  saw  the  glory  of  Gk>tf— Doubtless 
he  saw  audi  a  glonooa  representation,  God  miraeolooaly  operating  on  his  iiii»- 

*  Josh,  iii,  14.        f  Isaiah  Ixri,  1. 


396  THE  ACTS 

56  God,  and  Jesus  standing  on  the  right  hand  of  God :  And  said,  Be- 
hold, I  see  the  heavens  opened,  and  the  Son  of  man  standing  on 

57  the  right  hand  of  God.     Then  they  cried  with  a  loud  voice,  and 

58  stopped  their  ears,  and  rushed  upon  him  with  one  accord ;  And 
casting  kim  out  of  the  city,  stoned  him :  and  the  witnesses  laid 
down  their  clothes  at  the  feet  of  a  young  man,  whose  name  was 

59  Saul.    And  they  stoned  Stephen,  invoking  and  saying.  Lord  Jesus, 

60  receive  my  spirit.  And  kneeling  down  he  cried  with  a  loud  voice, 
Lord,  lay  not  this  sin  to  their  charge.  And  having  said  this,  he  fell 
asleep ;  and  Saul  was  consenting  to  his  death. 

VIIL  And  at  that  time  there  arose  a  great  persecution  against  the 
Church  which  was  in  Jerusalem.  And  they  were  all  dispersed 
through  the  countries  of  Judea  and  Samaria,  except  the  apostles. 

2  And   devout  men  buried   Stephen^  and  made   lamentation  over 

3  him.     But  Saul  made  havoc  of  the  Church,  entering  into  every 

4  house,  and  hauling  men  and  women,  committed  them  to  prison. 
Therefore  they  that  were  dispersed  went  every  where,  preaching 
the  word. 

5  And  Philip  coming  down  to  a  city  of  Samaria,  preached  Christ 

6  to  them.  And  the  people  with  one  accord  gave  heed  to  the  things 
which  Philip  spoke,  hearing  and  seeing  the  miracles  which  he  did. 

7. For  imclean  spirits,  crying  with  a  loud  voice,  came  out  of  many 

5;ination,  as  on  Ezekiel's,  when  he  sat  in  his  house  at  Babylon,  and  aaw 
enisalem,  and  seemed  to  himself  transported  thither,  chap,  viii,  1-4.  And  pro. 
bably  other  martyrs,  when  called  to  suffer  the  last  extremity,  have  had  extraor. 
dinary  assistance  of  some  similar  kind. 

56.  /  tee  the  Son  of  man  9ianding-^AM  if  it  were  just  ready  to  receive  him. 
Otherwise  he  u  said  to  sit  at  the  right  hand  of  God. 

67.  They  rushed  upon  him — Before  any  sentence  passed. 

58.  The  toitneeaee  laid  doum  their  clothes  at  the  feet  of  a  young  many  wftose 
name  was  Saul — O  Saul,  couldst  thou  have  believed,  if  one  had  told  thee,  that 
thoa  thyself  shouldst  be  stoned  in  the  same  cause  7  and  shouldst  triumph  in  com. 
mitting  thy  soul  likewise  to  that  Jesus  whom  thou  art  now  blaspheming  7  His 
dyfaig  prayer  reached  thee,  aa  well  aa  many  others.  And  the  martyr  Stephen, 
and  Saul  the  persecutor,  (afterward  his  brother  both  in  faith  and  ma^yrdom,) 
are  now  joined  in  everlasting  friendship,  and  dwell  together  in  the  happy  com. 
puiv  of  those  who  have  made  their  robes  white  in  the  blood  of  the  Lamb. 

59.  And  they  stoned  Stephen^  invoking  and  sayings  Lord  Jesus,  receive  my 
spirit — This  is  the  literal  translation  of  the  words,  the  name  of  God  not  being  in 
the  original.  Nevertheless  such  a  solemn  prayer  to  Christ,  in  which  a  departing 
sool  is  thus  committed  into  his  hands,  is  such  an  act  of  worship,  as  no  good  man 
could  have  paid  to  a  mere  creature ;  Stephen  here  worshipping  Christ  in  the  Yery 
same  manner  in  which  Christ  worshipped  the  Father  on  the  cross. 

VIII.  At  that  time  there  was  great  persecution  against  the  Church — ^Their  ad. 
versaries  having  tasted  blood,  were  the  more  eager.  And  they  were  all  dispersed 
— Not  all  the  Church :  if  so,  who  would  have  remained  for  the  apostles  to  teach, 
or  Saul  to  persecute  7  But  all  the  teachers  except  the  apostles,  who,  though  in 
the  most  danger,  stayed  with  the  flock. 

9.  Devout  men — ^Who  feared  God  more  than  persecution.  And  yet  were  they 
not  of  little  faith  7     Else  they  would  not  have  made  so  great  lamtntation. 

3.  Saul  made  havoc  of  the  Church — Like  some  furious  beast  of  prey.  So  the 
Greek  word  properly  signifies.   Men  and  women — ^Regarding  neither  age  nor  sex. 

4.  Therefore  titey  that  were  dispersed  went  every  where — ^These  very  words  aro 
reassumod,  aflsr  as  it  were  a  long  parenthesis,  chap,  xi,  19,  and  the  thread  of  tho 
story  continued. 

ft.  Stephen — Being  taken  awn^,  Philip,  bis  next  colleague,  (not  the  apostle.; 
risM  in  his  place. 


CHAPTER  Till.  207 

tliat  had  them,  and  many  sick  of  the  palsy  and  lame  were  healed. 

8  And  there  was  great  joy  in  that  city.     But  a  certain  man,  named 

9  Simon,  had  heen  before  in  the  city,  using  magic,  and  astonishing 

10  the  Samaritans,  saying  that  he  was  some  great  one.  To  whom 
they  all  gave  heed,  froip  the  least  to  the  greatest,  saying.  This  man 

1 1  is  the  great  power  of  God.     They  gave  heed  to  hun,  because  he 

12  had  a  long  time  astonished  them  with  witchcraft.  But  when  they 
believed  Philip,  preaching  the  things  of  the  kingdom  of  God, 
and  the  name  of  Jesus  Christ,  they  were  baptized,  both  men  and 

1 3  women.  And  Simon  himself  believed  also :  and  being  baptized, 
he  continued  with  Philip,  and  was  astonished,  beholding  the  signs 

14  and  mighty  miracles  which  were  done.  And  the  apostles  who 
were  at  Jerusalem,  hearing  that  Samaria  had  received  the  word  of 

15  God,  sent  to  them  Peter  and  John :  Who  being  come  down,  prayed 

16  for  them,  that  they  might  receive  the  Holy  Ghost.  For  as  yet 
he  was  fallen  upon  none  of  them :  only  they  had  been  baptized  in 

17  the  name  of  the  ]x»rd  Jesus.     Then  they  laid  hands  on  them,  and 

18  they  received  the  Holy  Ghost.  And  Simon  seeing  that  through 
laying  on  of  the  hands  of  the  apostles  the  Holy  Ghost  was  given, 

19  offered  them  money.  Saying,  Give  me  also  this  power,  tlut  on 

20  whomsoever  I  lay  hands,  he  may  receive  the  Holy  Ghost.  But 
Peter  said  to  him.  Thy  money  perish  with  thee,  because  thou  hast 

21  thought  to  purchase  the  gift  of  God  with  money.  Thou  hast 
neither  part  nor  lot  in  this  matter :  for  thy  heart  is  not  right  in 

22  the  sight  of  God.  Repent  therefore  of  this  thy  wickedness,  and 
pray  God,  if  perhaps  the  thought  of  thy  heart  may  be  forgiven  thee. 

23  For  I  see  thou  art  in  the  gall  of  bitterness,  and  the  bond  of  iniquity. 

24  And  Simon  answering  said.  Pray  ye  to  the  Lord  for  me,  that  none 

9.  A  certain  man — using  magic — So  there  was  such  a  tbiog  as  witchcraft 
once !    In  Asia  at  least,  if  not  in  Europe  or  America. 

12.  But  token  they  believed — What  Philip  preached,  then  they  saw  and  felt  the 
real  power  of  God,  and  submitted  thereto. 

13.  And  Simon  believed — ^That  is,  was  convinced  of  the  truth. 

14.  And  the  apostles  hearing  that  Samaria — The  inhabitants  of  that  country, 
?utd  received  the  word  of  Ood—^y  faith,  sent  Peter  and  John — He  that  sends  most 
be  either  superior,  or  at  least  equal,  to  him  that  is  sent.  It  follows  that  the  col. 
Iefi[e  of  the  apostles  was  equal  if  not  superior  to  Peter. 

15.  The  Holy  Ohost — In  his  miraculous  giils?  Or  his  sanctifying  graces? 
Probably  in  both. 

18.  Simon  offered  them  money — And  hence  the  procuring  any  ministerial  fbne* 
tion,  or  ecclesiastical  benefice  bj  money,  is  termed  Simony. 

21.  Thou  hast  neither  part — By  purchase,  nor  lot — Given  gratis,  in  this  mat. 
ter-'ThiB  gift  of  God.  For  thy  heart  is  not  right  before  C?o<i— Probably  St.  Peter 
discerned  this  long  before  he  had  declared  it ;  although  it  does  not  appear  that 
God  gave  to  any  of  the  apostles  a  universal  power  of  discerning  the  hearts 
of  all  they  conversed  with;  any  more  than  a  universal  power  of  healing  all  the 
sick  they  came  near.  This  we  are  sure  St.  Paul  had  not ;  tliough  he  was  not 
inferior  to  the  chief  of  the  apostles.  Otherwise  he  would  not  have  suffered  the 
illness  of  Epaphroditus  to  have  brought  him  so  near  to  death,  Phil,  ii,  25-37 ; 
nor  have  left  so  useful  a  fellow  labourer  as  Trophimus  siek  at  Miletus^  2  Tim. 
iv,  20. 

22.  Repent — if  perhaps  the  thought  of  thy  heart  may  be  forgiven  thee — ^Without 
all  doubt  if  he  had  repented,  he  would  have  been  forgiven.  The  doubt  was,  wh^ 
ther  he  would  repent.  Thou  art  in  the  gaU  of  bitterness — In  the  highest  deme 
of  wickedness,  which  is  bitterness,  that  is,  misery  to  the  soul;  ana  in  the  Sand 
of  iniqvity — Fast  bound  therewith.    . 


298  THE  ACTS. 

25  of  these  things  which  ye  have  spoken  may  come  upon  mc.  They 
then  having  testified  and  spoken  the  word  of  tlie  Lord,  returned 
toward  Jerusalem,  and  preached  the  Gk>spel  in  many  villages  of 
the  Samaritans. 

26  And  an  angel  of  the  Lord  spake  to  Philip,  saying,  Arise,  and  go 
toward  the  south  by  the  way  leading  down  from  Jerusalem  to  Gaza, 

27  which  is  desert.    And  he  arose  and  went.     And  lo!  an  Ethiopian, 
an  eunuch  of  great  authority  under  Candace,  queen  of  the  Ethio 
pians,  who  was  over  all  her  treasure,  and  had  come  to  Jerusalem 

&6  to  worship,  Was  returning,  and  sitting  in  his  chariot,  read  the 

29  Prophet  Isaiah.     Then  tlie  Spirit  said  to  Philip,  Go  near  and  join 

30  thyself  to  this  chariot.  And  Philip  running  to  him,  heard  him 
read  the   Prophet    Isaiah,   and    said,    Understandcst   thou  what 

31  thou  readest  ?     And  he  said,  How  can  I,  unless  some  one  guidf.^ 

32  me  ?  And  he  desired  Philip  to  come  up,  and  sit  with  him.  The 
portion  of  Scripture  which  he  was  reading  was  this,  '^  He  was  led 
as  a  sheep  to  the  slaughter,  and  like   a  lamb  dumb  before  his 

33  shearer,  so  he  opened  not  his  mouth.  In  his  humiliation  his  judg- 
ment was  taken  away ;  and  who  shall  declare  his  generation  ?  For 

34  his  life  is  taken  from  the  earth.  And  the  eunuch  answering  Philip, 
said,  I  pray  thee,  of  whom  speaketh  the  prophet  this  1  Of  himself, 

35  or  of  some  other  man  ?  Then  Philip  opening  his  mouth,  and  begin- 

36  ning  from  this  scripture,  preached  Jesus  to  him.  And  as  they  went 
on  the  way,  they  came  to  a  certain  water.     And  the  eunuch  said, 

37  Behold  water :  what  hindereth  me  to  be  baptized  ?  And  Philip 
said,  If  thou  believest  with  all  thy  heart  thou  mayest.     And  he  an- 

96.  The  way  which  ia  detert — ^There  were  two  ways  flrom  Jemsalcm  to  Gaza, 
one  desert,  the  other  through  a  more  populous  country. 

37.  An  eunuch — Chief  officers  were  anciently  called  eunuchs,  though  not 
always  literally  such ;  because  such  used  to  be  chief  ministers  in  the  eastern 
courts.  Candace,  queen  of  the  Ethiopian» — So  all  the  queens  of  Ethiopia  were 
called. 

28.  Sitting  in  his  chariot^  he  read  the  Prophet  Jaaiah — God  meetoth  those 
that  remember  him  in  his  ways.  It  is  good  to  read,  hear,  seek  information 
even  in  a  journey.    Why  should  wo  not  redeem  all  our  time  7 

30.  And  Philip  running  to  him,  said,  Undersiandeet  thou  what  thou  readeat  T — 
He  did  not  begin  about  the  weather,  news,  or  the  like.  In  speaking  for  God,  we 
mav  frequently  come  to  the  point  at  once,  without  circumlocution. 

31.  He  desired  Philip  to  come  up  and  sit  with  him — Such  was  his  modesty,  and 
thirst  after  instruction. 

32.  The  portion  of  Scripture — By  reading  that  very  chapter,  the  fifly-third  of 
Isaiah,  many  Jews,  yea,  and  atheists,  have  been  converted.  Some  of  them  his. 
torv  records.    God  knoweth  them  all. 

is.  In  his  humiliation  his  judgment  was  taken  away — ^That  is,  when  he  was  a 
man,  he  had  no  justice  shown  him.  To  take  away  a  ^non*a  judgment,  is  a  pro. 
VBrbial  phrase  for  oppressing  him.  And  who  shall  declare,  or  count  his  genera^ 
Uon — ^That  is,  who  can  number  Ait  seed,  Isa.  liii,  10 ;  which  he  hath  purchased 
hy  laying^  down  his  life  7 

36.  And  as  they  went  on  the  way  they  came  to  a  certain  water — ^Thus,  even  the 
circumstances  of  the  journey  were  under  the  direction  of  God.  The  kingdom 
of  Crod  suits  itself  to  external  circumstances,  without  any  violence,  as  air  yield<i 
to  all  bodies,  and  yet  pervades  all.  What  hindereth  me  to  he  baptized? — Probably 
ho  had  been  circumcised :  otherwise  Cornelius  would  not  have  oeen  the  first  fruits 
of  the  Gentiles. 

*  Isaiah  liii,  7 


CHAPTER  IX.  299 

38  swered  and  said,  I  believe  that  Jesus  is  the  Son  of  God.  And  he 
commanded  the  chariot  to  stop,  and  they  both  went  down  into  the 

39  water,  both  Philip  and  the  eunuch ;  and  he  baptized  him.  And 
when  they  were  come  up  out  of  the  water,  the  Spirit  of  the  Lord 
caught  away  Phihp,  that  the  eunuch  saw  him  no  more ;  and  ho 

40  went  on  his  way  rejoicing.  But  Philip  was  found  at  Azotus ;  and 
passing  through,  he  preached  in  all  the  cities  till  he  came  to 
Cesarea. 

IX.     But  *  Saul,  still  breathing  threatening  and  slaughter  against  the 

2  disciples  of  the  Liord,  going  to  the  high  priest,  desired  of  him 
letters  to  Damascus  to  the  synagogues,  that  if  he  found  any  of  this 
way,  he  might  bring  both  men  and  women  bound  to  Jerusalem. 

3  And  as  he  journeyed,  he  drew  near  Damascus ;  and  suddenly  there 

4  shone  about  him  a  light  from  heaven.  And  falling  to  the  earth  ho 
heard  a  voice  saying  to  him,  Saul,  Saul,  why  persecutest  thou 

5  me  ?  And  he  said.  Who  art  thou.  Lord  1  And  the  Lord  said,  I  am 
Jesus  whom  thou  persecutest.     It  is  hard  for  thee  to  kick  against 

6  the  goads.  And  he  trembling  and  astonished,  said.  Lord,  what 
wilt  thou  have  me  to  do  ?  And  the  Lord  said  to  him,  Arise,  and  go 

7  into  the  city,  and  it  shall  be  told  thee  what  thou  must  do.  And  the 
men  that  journeyed  with  him  stood  astonished,  hearing  the  noise, 

S  but  seeing  no  man.     And  Saul  arose  from  the  earth ;  and  his  eyes 

being  opened,  he  saw  no  man ;  but  they  led  him  by  the  hand,  and 

9  brought  him  into  Damascus.     And  he  was  three  days  without  sight, 


38.  And  they  both  went  <2pioii— Out  of  the  chariot.  It  does  not  follow  that  ho 
was  baptized  by  immersion.  The  text  neither  affirms  nor  intimates  any  thing 
concerning  it. 

39.  The  Spirit  of  the  Lord  caught  away  Philip — Carried  him  away  with  a 
miraoalouB  swiftness,  without  any  action  or  labour  of  his  own.  This  had  befallen 
several  of  the  prophets. 

40.  But  Phttip  woe  found  at  Axotue — ^Probably  none  saw  him,  from  his  leaving 
the  eunuch,  till  ne  was  there. 

IX.  2.  Bound — By  the  connivanoe,  if  not  authority,  of  the  governor,  under 
Aretas  the  king.    See  ver.  14,  24. 

3.  And  euddenly — ^When  God  suddenly  and  vehemently  attacks  a  sinner,  it  is 
the  highest  act  of  mercy.  So  Saul,  when  his  rage  was  come  to  the  height,  is 
taught  not  to  breathe  elaughten  And  what  was  wanting  in  time  to  confirm  him 
in  Us  discipleship,  is  compensated  by  the  inexpressible  terror  he  sustained.  By 
'his  also  the  suddenly  constituted  apostle  was  guarded  against  the  grand  snare 
into  which  novices  are  apt  to  fall. 

4.  He  heard  a  ootee— Severe,  yet  full  of  grace. 

5.  To  kick  againet  the  goad9-~A»  a  Syriac  proverb,  expieesing  an  attempt  that 
brings  nothing  bat  pain. 

6.  It  ehaU  be  told  thee-^o  God  himself  sends  Saul  to  be  taagfat  by  a  man,  as 
the  angel  does  Cornelius,  chap,  x,  5.  Admirable  condescenrion !  that  the  Lord 
deals  with  us  by  men,  like  ourselves. 

7.  The  men — sfooci— Having  risen  before  Saul ;  for  they  also  fbll  to  the  ground, 
chap,  xxvi,  14.  It  is  probable  they  all  journeyed  on  foot.  Hemring  the  noioe — 
But  not  an  articulate  voice.  And  seeing  the  light,  but  not  Jesus  himself,  chap, 
xxvi,  13,  &4S. 

9.  And  he  wot  three  day — ^An  important  season !  So  Ipng  he  seems  to  have 
leen  in  the  pangs  of  the  new  birth.  Without  eight — By  scales  growing  over  Ms 
syes,  to  intimate  to  him  the  blindness  of  the  state  he  had  been  iUf  to  impress  him 
yith  a  deeper  sense  of  the  almighty  power  of  Christ,  and  to  turn  his  thoughts 
nward,  while  he  was  less  capable  of  conversing  with  outward  objects.    This  was 

^Chap.  xxii,  3,  &c ;  chap,  xxvi,  9,  Ace. 


300  THE  ACTS. 

10  and  neither  ate  nor  drank.  And  there  was  a  certain  disciple  at 
Damascus,  named  Ananias.     And  the  Lord  said  to  him  in  a  vision, 

11  Ananias.  And  he  said.  Behold,  I  am  here.  Lord.  And  the  Lord 
said  to  him.  Arise,  go  into  the  street  called  Straight,  and  inquire 
in  the  house  of  Judas  for  (me  named  Saul  of  Tarsus ;   for  behold, 

12  he  is  praying.  And  he  hath  seen  in  a  vision  a  man  named  Ananias, 
coming  in,  and  putting  his  hand  on  him,  that  he  may  recover  his 

13  sight.  But  Ananias  answered.  Lord,  I  have  heard  by  many  of  this 
man,  how  much  evil  he  hath  done  to  thy  saints  at  Jerusalem. 

14  And  here  also  he  hath  authority  from  the  chief  priests  to  bind  all 

15  that  call  on  thy  name.  But  the  Lord  said  unto  him,  Go :  for  he 
is  a  chosen  vessel  to  me,  to  bear  my  name  before  nations  and  kings, 

16  and  the  children  of  Israel.     For  I  will  show  him  how  great  things 

17  he  must  suffer  for  my  name's  sake.  And  Ananias  went  and  entered 
into  the  house,  and  putting  his  hands  on  him,  said.  Brother  Saul, 
the  Lord  hath  sent  me,  Jesus  who  appeared  to  thee  in  the  way  thou 
camest,  that  thou  mayest  recover  thy  sight,  and  be  filled  with  the 

18  Holy  Ghost.     And  immediately  as  it  were  scales  fell  from  his  eyes, 

19  and  he  recovered  his  sight,  and  arose  and  was  baptized.  And  hav- 
ing received  food  he  was  strengthened. 

20  And  he  was  certain  days  with  the  disciples  in  Damascus  :  and 
straightway  he  preached  Jesus  in  the  synagogues,  that  he  is  the 

21  Son  of  God.  But  all  that  heard  were  amazed,  and  said.  Is  not  this 
he  who  destroyed  those  that  call  on  this  name  in  Jerusalem  ?  And 
came  hither  for  this  intent,  that  he  might  bring  them  bound  to  the 

22  chief  priests  ?  But  Saul  increased  the  more  in  strength,  and  con- 
founded the  Jews  who  dwelt  at  Damascus,  proving  that  this  is  the 

23  Christ.    And  when  many  days  were  fulfilled,  the  Jews  consulted 

24  together  to  kill  him.     But  their  lying  in  wait  was  known  by  Saul : 

25  and  they  guarded  the  gates  day  and  night  to  kill  him.  Then  the 
disciples  taking  him  by  night,  let  him  down  the  wall  in  a  basket. 

26  And  coming  to  Jerusalem,  he  endeavoured  to  join  himself  to  the 
disciples ;  but  they  were  all  afraid  of  him,  riot  believing  that  he 

27  was  a  disciple.     But  Barnabas  taking  him,  brought  Mm  to  the  apos- 

likewiM  a  manifest  token  to  others,  of  what  had  happened  to  him  m  his  journey, 
and  ought  to  have  humbled  and  convinced  those  bigoted  Jews,  to  whom  he  had 
been  sent  from  the  sanhedrim. 

11.  Behold  he  is  praying — He  was  shown  thus  to  Ananias. 

19.  A  man  eallea  Ananiae — His  name  also  was  revealed  to  Saul. 

13.  But  he  anneered — How  natural  it  is  to  reason  against  God 

14.  AU  that  call  on  thy  nams — ^Tbat  is,  all  Christians. 

15.  He  is  a  chosen  vessel  to  bear  my  name — ^That  is,  to  testify  of  me.  It  is 
undeniable,  that  some  men  are  unconditionally  chosen  or  elected,  to  do  some 
works  for  God 

16.  For  I — Do  thou  as  thou  art  commanded.  I  will  take  care  of  the  rest ; 
totU  show  him — In  fact,  through  the  whole  course  of  his  ministry.  How  great 
things  he  must  suffer — So  far  will  ho  be  now  from  persecuting  others. 

17.  The  Lard  hath  sent  me — Ananias  does  not  tell  Saul  all  which  Christ  had 
said  concerning  him.  It  was  not  expedient  that  he  should  know  yet  to  bow  great 
a  <liffnity  be  was  called. 

34.  They  guarded  the  gates  day  and  night — That  is,  the  governor  did,  at  their 
rMueit,  3  Cor.  xi,  33. 

36.  And  coming  to  Jerusalem — ^Three  years  after,  Gal.  i,  18.  These  thre« 
yetn  St.  Ptuil  paaws  over,  chap,  zxli,  17,  likewiie. 


CHAPTER  IX.  301 

ties,  and  declared  to  them,  how  he  had  seen  the  Lord  in  the  way, 
and  that  he  had  spoken  to  him,  and  how  he  had  preached  boldly 

28  at  Damascus  in  the  name  of  Jesus :  And  he  was  with  them,  com- 

29  ing  in  and  going  out  at  Jerusalem.  And  preaching  boldly  in  the 
name  of  the  Lord  Jesus,  he  spake  and  disputed  with  the  Hellenists : 

30  but  they  attempted  to  kill  him  :    Which  the  brethren  knowing, 

31  brought  him  down  to  Cesarea,  and  sent  him  forth  to  Tarsus.  Then 
the  Church  through  all  Judea,  and  Galilee^  and  Samaria  had  peace  : 
and  being  built  up,  and  walking  in  the  fear  of  God,  and  the  com- 
fort of  the  Holy  Ghost,  was  multiplied. 

32  And  as  Peter  passed  through  all  parts^  he  came  down  also  to  the 

33  saints  that  dwelt  at  Lydda.  And  ne  found  there  a  certain  man 
named  Eneas,  who  had  kept  his  bed  eight  years,  being  ill  of  a 

34  palsy.     Ajad  Peter  said  to  him,  Eneas,  Jesus  Christ  healeth  thee. 

35  Arise  and  make  thy  bed.  And  he  arose  immediately :  And  all  that 
dwelt  in  Lydda  and  Sharon  saw  Atm,  and  turned  to  the  Lord. 

36  Now  there  was  at  Joppa  a  certain  disciple  named  Tabitha, 
which  is  by  interpretation  Dorcas  ;  this  woman  was  full  of  good 

37  works  and  alms  deeds  which  she  did.  And  in  those  days  she  was 
sick  and  died ;  whom  having  washed,  they  laid  in  an  upper  cham- 

38  her.  And  Lydda  being  near  Joppa,  the  disciples  hearing  Peter 
was  there,  sent  to  him  two  men,  desiring  that  he  would  not  delay 

39  to  come  to  them.  Then  Peter  arose  and  went  with  them ;  whom 
being  come,  they  brought  into  the  upper  chamber :  and  all  the 
widows  stood  by  him  weeping,  and  showing  the  coats  and  gar- 

40  ments  which  Dorcas  had  made,  while  she  was  with  them.  But 
Peter  having  put  them  all  out,  kneeled  down  and  prayed;  and 

27.  To  the  apo9tle» — Peter  and  James,  Gal.  i,  Iti,  19.  And  declared — ^He  who 
has  been  an  enemy  to  the  truth  ought  not  to  be  trusted  till  he  gives  proof  that 
he  is  changed. 

31.  Then  the  Church — The  whole  body  of  Christian  believers,  had  peace-^ 
Their  bitterest  persecutor  being  converted.  And  being  built  up — In  holy,  loving 
faith,  continually  increasing,  and  walking  in — ^That  is,  speaking  and  acting  only 
from  this  principle,  the  fear  of  Ood  and  the  comfort  of  the  Holy  Ohott — An  ex- 
cellent mixture  of  inward  and  outward  peace,  tempered  with  filial  fear. 

35.  Lydda  was  a  large  town,  one  day's  journey  from  Jerusalem.  It  stood  in 
the  plain  or  valley  of  Sharon,  which  extended  from  Cesarea  to  Joppa,  and  was 
noted  for  its  fruitfulness. 

36.  Tabithat  which  is  by  interpretation  Dorea9 — She  was  probably  a  Hellenist 
Jew,  known  among  the  Hebrews  by  the  Syriac  name  Tabitha,  while  the  Greeks 
called  her  in  their  own  language,  Dorcas.  They  are  both  words  of  the  same 
import,  and  signify  a  roe  or  fawn. 

38.  The  disciples  tent  to  him — Probably  none  of  those  at  Joppa  had  the  gift 
of  miracles.    Nor  is  it  certain  that  they  expected  a  miracle  from  him. 

39.  While  the  was  with  them—TYiaX  is,  before  she  died. 

40.  Peter  honing  put  them  all  out — ^That  he  might  have  the  better  opportunity 
of  wrestling  with  God  in  praver,  said,  Tabitha,  arise.  And  she  opened  her  eves, 
and  seeing  Peter,  sat  up — who  can  imagine  the  surprise  of  Dorcas,  when  called 
bdck  to  life  ?  Or  of  her  friends,  when  they  saw  her  alive  ?  For  the  sake  of  them, 
selves,  and  of  the  poor,  there  was  cause  of  rejoicing,  and  much  more,  for  such 
a  confirmation  of  the  Gospel.  Yet  to  herself  it  was  matter  of  resignation,  not 
joy,  to  be  called  back  to  these  scenes  of  vanity :  but  doubtless,  her  remaining 
days  were  still  more  zealously  spent  i(i  the  service  of  her  Saviour  and  her  God. 
Thus  was  a  richer  treasure  laid  up  for  her  in  heaven,  and  she  afterward  returned 
to  a  more  exceeding  weight  of  glory,  than  that  from  which  so  astonishing  a  pto- 
vidence  had  reoiUed  her  for  a  seaflon. 


304  THE  ACTS. 

hour,  and  at  the  ninth  hour  I  was  praying  in  my  house,  and 

31  behold  a  man  stood  before  me  in  bright  clothing.  And  said,  Cor- 
'       nelius,  thy  prayer  is  heard,  and  thine  aims  are  remembered  be- 

32  fore  God.  Send  therefore  to  Joppa,  and  call  hither  Simon,  who  is 
sumamed  Peter ;  he  lodgeth  in  the  house  of  Simon  a  tanner  by 

33  the  sea,  who  being  come  shall  speak  to  thee.  Immediately  there- 
fore I  sent  to  thee,  and  thou  hast  done  well  in  coming :  now  there* 
fore  we  are  all  present  before  God,  to  hear  all  things  that  are 
commanded  thee  by  God. 

34  Then  Peter  opening  kis  mouth,  said,  I  perceive  of  a  truth  that 

35  God  is  not  a  respecter  of  persons :  But  in  every  nation,  he  that 

36  feareth  him,  and  worketh  righteousness,  is  accepted  by  him.  This 
is  the  word  which  he  sent  to  the  children  of  Israel,  preaching  the 
glad  tidings  of  peace  through  Jesus  Christ:  he  is  Lord  of  all. 

37  Ye  know  the  word  which  was  published  through  all  Judea,  begin - 

38  ning  from  Galilee,  after  the  baptism  which  John  preached :  How 
Grod  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost  and  with 
power,  who  went  about  doing  good,  and  healing  all  that  were  op- 

39  pressed  by  the  devil ;  for  God  was  with  him.  And  we  are  wit- 
nesses of  all  things  which  he  did,  both  in  the  land  of  the  Jews  and 
in  Jerusalem  :  whom  yet  they  slew,  having  hanged  him  on  a  tree. 

40  Him  God  raised  up  the  third  day,  and  showed  him  openly  ;  (Not 

the  lecond  his  messengers  oame  to  Joppa ;  on  the  third,  St.  Peter  set  out ;  and  on 
the  fourth,  came  to  Cesarea. 

31.  Thy  prayer  it  heard — Doubtless  he  had  been  praying  for  instruction,  how 
to  worship  God  in  the  most  acceptable  manner. 

33.  Now  therefore  we  are  all  present  before  God — The  language  of  every  truly 
Christian  congregation. 

34.  I  perceive  of  a  truth — More  clearly  than  ever,  from  such  a  concurrence  of 
eiroomstances.  That  God  is  not  a  respecter  of  persona — Is  not  partial  in  his  love. 
The  words  mean,  in  a  particular  sense,  that  he  does  not  confine  his  love  to  one 
nation ;  in  a  general,  that  he  is  loving  to  every  man,  and  willeth  all  men  should 
betaved. 

35.  But  in  every  nation  he  that  feareth  God  and  worketh  righteousness — He  that, 
first,  reverences  God,  as  great,  wise,  good,  the  cause,  end,  and  governor  of  all 
things ;  and  secondly,  from  this  awful  regard  to  him,  not  only  avoids  all  known 
evil,  but  endeavours,  according  to  the  best  light  he  has,  to  do  all  things  well ; 
is  accepted  of  him — ^Through  Christ,  though  he  knows  him  not.  The  assertion 
ii  express,  and  admits  of  no  exception.  He  is  in  the  favour  of  God,  whether 
enjoying  his  written  word  ancT  ordinances  or  not.  Nevertheless  the  addition  of* 
these  is  an  unspeakable  blessing  to  those  who  wore  before  in  some  measure  ac 
cepted.  Otherwise  God  would  never  have  sent  an  angel  from  heaven  to  direct 
Cornelius  to  St.  Peter. 

36.  This  is  the  word  which  God  sent — ^When  he  sent  his  Son  into  the  world. 
pTsaehing — Proclaiming  by  him — peace  between  God  and  man,  whether  Jew  or 
Gentile,  by  the  God.man.    He  is  Lord  of  both ;  yea,  £x>rd  of  and  over  all. 

37.  Ye  know  the  word  which  was  published—You  know  the  facts  in  general, 
the  meaning  of  which  I  shall  now  more  particularly  explain  and  confirm  to  you. 
Tks  baptism  which  John  preached — To  which  he  invited  them  by  his  preachin^^. 
in  token  of  their  repentance.    This  began  in  Galilee,  which  is  near  Cesarea. 

38.  How  God  anointed  Jesus — Particularly  at  his  baptism,  thereby  inaugurating; 
liim  to  his  office  :  with  the  Holy  Ghost  and  with  power — It  is  worthy  our  remark. 
that  firequently  when  the  Holy  Ghost  is  mentioned  there  is  added  a  word  par. 
tiealarly  adapted  to  the  present  circumstance.  So  the  deacons  were  to  be  full 
of  the  Holy  Ghost  and  wisdom,  chap,  vi,  3.  Barnabas  was  full  of  the  Holy  Ghost 
ftnd  fiuth,  chap,  xi,  24.  The  disciples  were  filled  with  joy,  and  with  the  Holy 
Ghost*  dup.  zaii,  SSL    And  hero,  whut  hi*  mighty  works  are  mentionod,  Christ 


CHAPTER  XI.  305 

41  to  all  the  people,  but  to  witnesses,  chosen  before  of  God,  €t>en  to  us, 
who  did  eat  and  drink  with  him,)  after  he  rose  from  the  dead. 

42  And  he  commanded  us  to  proclaim  to  the  people,  and  to  testify, 
that  it  is  he  who  is  ordained  by  God  th^  Judge  of  the  living,  and  the 

43  dead.     To  him  give  all  the  prophets  witness,  that  every  one  who 
believeth  in  him,  receiveth  forgiveness  of  sins  through  his  name. 

44  While  Peter  was  yet  speaking  those  words,  the  Holy  Ghost  fell 

45  on  all  that  were  hearing  the  word.     And  the  believers  of  the  cir- 
cumcision, as  many  as  came  with  Peter,  were  amazed,  that  the 

46  gift  of  the  Holy  Ghost  was  poured  out  on  the  Gentiles  also.      For 
they  heard  them   speaking  with   tongues  and   magnifying  God. 

47  Then  Peter  answered.  Can  any  man  forbid  water,  that  these  should 
not  be  baptized,  who  have  received  the  Holy  Ghost,  even  as  we  ? 

48  And  he  commanded  them  to  be  baptized  in  the  name  of  the  Liord. 
^        Then  they  prayed  him  to  tarry  certain  days. 

XI.     Now  the  apostles  and  brethren  who  were  in  Judea  heard  that 

2  the  Gentiles  also  had  received  the  word  of  God.     And  when  Peter 
was  come  up  to  Jerusalem,  they  of  the  circumcision  debated  with 

3  him  saying,  Thou  wentest  in  to  men  uncircumcised,  and  didst  eat 

4  with  them.     Then  Peter  beginning,  laid  all  things  before  them  in 


himself  is  said  to  bo  anointed  with  the  Holy  Ghost  and  with  power.  For  Ood 
W€U  with  Asm-^He  speaks  sparingly  here  of  tlid  majesty  of  Christ,  as  considering 
the  state  of  his  hearers. 

41.  Not  now  to  all  the  people — As  before  his  death ;  to  ua  who  did  eat  and 
drink  with  Atm-^That  is,  oonversed  familiarly  and  continually  with  him,  in  the 
time  of  his  ministry. 

43.  It  is  he  who  is  ordained  hy  Ood  the  Judge  qf  the  living  and  the  dead — Of 
all  men,  whether  they  are  alive  at  his  coming,  or  had  died  before  it.  This  was 
declaring  to  them,  in  the  strongest  terms,  how  entirely  their  happiness  depended 
on  a  timely  and  humble  subjection  to  him  who  was  to  be  their  final  Judge. 

43.  To  him  give  all  the  prophets  witness — Speaking  to  heathens  he  does  not 
quote  any  in  particular ;  that  every  one  who  believeth  in  him — ^Whether  he  be  Jew 
or  Gentile ;  receiveth  remission  of  sins — ^Though  he  had  not  before  either  feared 
God,  or  worked  righteousness. 

44.  The  Holy  Ohost  fell  on  all  that  were  hearing  the  word — ^Thus  were  they 
consecrated  to  God,  as  the  first  fruits  of  the  Gentiles.  And  thus  did  God  give  a 
clear  and  satisfactory  evidence,  that  he  had  accepted  them  as  well  as  the  Aws. 

45.  The  believers  of  the  eircumeision — ^The  believing  Jews. 

47.  Can  any  man  forbid  water^  that  these  should  not  be  baptized,  who  have  re- 
ceived the  Holy  Ghost  ? — Ho  does  not  say  they  have  the  baptism  of  the  Spirit ; 
therefore  they  do  not  need  baptism  with  water.  But  just  the  contrary :  if  they 
have  received  the  Spirit,  then  baptize  them  with  water. 

How  easily  is  this  question  decided,  if  we  will  take  the  word  of  God  for  oar 
rule !  Either  men  have  received  the  Holy  Ghost  or  not.  If  they  have  not,  Re- 
penU  saith  God,  and  be  baptized,  and  ye  shall  receive  the  gift  of  the  Holy  Ohost, 
If  they  have,  if  they  are  already  baptized  with  the  Holy  Ghost,  then  who  eon 
forbid  water  ? 

48.  In  the  name  of  the  Lord — ^Which  implies  the  Father  who  anointed  him,  and 
the  Spirit  with  which  he  was  anointed  to  his  office.  But  as  the  Gefntiles  had  be. 
fore  believed  in  God  the  Father,  and  coold  not  bat  now  believe  in  the  Holy  Ghost, 
under  whose  powerfiil  influence  they  were  at  this  very  time,  there  was  the  leas 
need  of  taking  notice,  that  they  were  baptized  into  the  belief  and  profbssion  of 
the  sacred  Three :  thoaffh  doubtless  the  apostle  administered  the  ordinances  io 
that  very  form  which  Christ  himself  had  prescribed. 

XI.  4.  Peter  laid  aU  things  before  them— So  he  did  not  take  it  ill  to  be  <raet. 
tioned,  nor  desire  to  be  treated  as  infallible.    And  he  answers  the  mon  mud]? 
beoaoM  it  related  to  a  point  which  bo  had  not  readily  boUorod  lAmMtlH, 

30 


306  THE  ACTS. 

5  order,  saying,  I  was  praying  in  the  city  of  Joppa,  and  being  in  a 
trance,  I  saw  a  vision,  a  certain  vessel  descending,  as  it  were  a 
great  sheet,  let  down  from  heaven  by  the  four  comers,  and  it 

6  came  even  to  me  :  On  which  looking  steadfastly,  I  observed  and 
saw  four-footed  creatures  of  the  earth,  and  creeping  things,  and 

7  fowls  of  the  air.     And  I  heard  a  voice  saying  to  me,  Rise,  Peter, 

8  kill  and  eat.     But  I  said,  In  nowise  Lord  ;  for  nothing  common 

9  or  unclean  hath  ever  entered  into  my  mouth.  And  the  voice  from 
heaven  answered  me  again,  What  God  hath  purified,  call  not  thou 

10  common.     This  was  done  thrice,  and  all  were  drawn  up  again 

11  into  heaven.     And  behold  immediately  three  men  stood  at  the 

12  house  where  I  was,  sent  from  Cesarea  to  me.  And  the  Spirit 
bade  me  go  with  them,  doubting  nothing :  these  six  brethren  also 

13  went  with  me,  and  we  entered  into  the  man's  house.     And  he  told 
us  how  he  had  seen  an  angel  standing  in  his  house,  and  saying  to  ^ 
him.  Send  men  to  Joppa,  and  call  hither  Simon,  sumamed  Peter, 

14  Who  shall  tell  thee  words,  whereby  thou  and  all  thy  family  may 

15  be  saved.    And  as  I  began  to  speak,  the  Holy  Ghost  fell  on  them, 

16  even  as  on  us  at  the  beginning.  Then  I  remembered  the  word  of 
the  Lord,  how  he  said,  John  indeed  baptized  with  water,  but  ye 

17  shall  be  baptized  with  the  Holy  Ghost.  If  then  God  gave  to  them 
the  same  gift  as  even  to  us,  when  we  believed  on  the  Lord  Jesus 

18  Christ,  who  was  I  that  could  withstand  God?  When  they  heard 
these  things,  they  were  quiet,  and  glorified  God,  saying.  Then 
God  hath  given  to  the  Gentiles  also  repentance  unto  life. 

19  Now  they  who  had  been  dispersed  by  the  distress  which  arose 
about  Stephen,  travelled  as  far  as  Phenicia,  and  Cyprus,  and  An- 

20  tioch,  speaking  the  word  to  none  but  Jews  only.  And  some  of  them 
were  men  of  Cyprus  and  Cyrene,  who  coming  into  Antioch,  spake 

5.  Being  in  a  trance — ^Which  sospends  the  uso  of  the  outward  senies. 
14.  Saved — ^With  the  iliU  Christian  lalvation,  in  this  world  and  the  world  to 
coine. 

17.  To  U9,  token  we  believed — ^Tbe  sense  is,  because  we  believed,  not  becaaso 
we  wore  circumcised,  was  the  Holy  Ghost  given  to  us.  What  wa9  I — A  mere 
instrument  in  God's  hand.  Thev  had  inquiiid  only  concerning  his  eating  with 
the  Oentiles.  He  satisBos  them  likewise  concerning  his  baptizing  them,  and  shows 
that  he  had  done  right  in  going  to  Cornelius,  not  only  by  the  command  of  God, 
bat  also  by  the  event,  the  descent  of  the  Holy  Ghost. 

And  who  are  we  that  we  ehould  withetand  Ood  ?  Particularly  by  laying  down 
rules  of  Christian  communion  which  exclude  any  whom  he  has  admitted  into 
the  Church  of  the  6rst  born,  from  worshipping  God  together.  O  that  all 
Church  governors  would  consider  how  bold  an  usurpation  this  is  on  the 
anthority  of  the  supreme  Lord  of  the  Church !  O  that  the  sin  of  thus  with- 
standing God  may  not  be  laid  to  the  charge  of  those,  who  perhaps  with  a 
good  intention,  but  in  an  over  fondness  for  their  own  forms,  have  done  it,  and 
are  contiuoally  doing  it. 

18.  They  glorified  God — ^Being  thoroughly  satisfied.  Repentance  unto  life — 
True  repentance  is  a  change  from  spiritual  death  to  spiritual  life,  and  leads  to 
life  everlasting. 

19.  They  who  had  been  diepereed — St.  Luke  here  resumes  the  thread  of  his 
narration,  in  the  very  words  wherewith  he  broke  it  off,  chap,  viii,  6.  As  far  as 
Phenicia  to  the  north,  Cyprus  to  the  west,  and  Antioch  to  the  cast. 

SO.  Some  of  them  were  men  of  Cyprus  and  Cyrene — Who  were  more  accus. 
tomed  to  converse  with  the  Gentiles.  Who  coming  into  Antioch — Then  the 
capita]  of  Sjria,  and,  next  to  Rome  and  Alexandria,  the  most  considerable  city  of 


CHAPTER  XII.  307 

21  to  the  Greeks,  preaching  the  Lord  Jesus.  And  the  hand  of  the 
Lord  was  with  them ;  and  a  great  number  believed  and  turned  to 

22  the  Lord.  And  tidings  of  these  things  came  to  the  ears  of  the 
Church  that  was  in  Jerusalem,  and  they  sent  forth  Barnabas  to  go 

23  as  far  as  Antioch :  Who  comic^g  and  seeing  the  grace  of  God,  was 
glad,  and  exhorted  them  all  to  cleave  unto  the  Lord  with  full  purpose 

24  of  heart.    For  he  was  a  good  man,  and  full  of  the  Holy  Ghost  and 

25  faith.  And  a  considerable  multitude  was  added  to  the  Lord.  Then 
went  he  to  Tarsus  to  seek  Saul,  and  having  found  him,  he  brought 

26  him  to  Antioch.  And  a  whole  year  they  assembled  themselves  with 
the  Church,  and  taught  a  considerable  multitude  :  and  the  disciples 
were  first  called  Christians  at  Antioch. 

27  In  those  days  prophets  came  from  Jerusalem  to  Antioch.     And 

28  one  of  them,  named  Agabus,  rising  up,  signified  by  the  Spirit  that 
there  would  be  a  great  famine  through  all  the  world  ;  which  also 

29  came  to  pass  under  Claudius  Cesar.  Then  the  disciples  deter- 
mined to  send  relief,  every  one  according  to  his  ability,  to  the 

.30  brethren  who  dwelt  in  Judea :  Which  also  they  did,  sending  it  to 

the  elders  by  the  hand  of  Barnabas  and  Saul. 
XII.     About  that  time  Herod  the  king  stretched  forth  his  hands  to 

2  afflict  certain  of  the  Church.     And  he  slew  James  the  brother  of 

3  John  with  the  sword.     And  perceiving  it  pleased  the  Jews,  he 
proceeded  to  take  Peter  also :  (Then  were  the  days  of  unleavened 

4  bread.)     Whom  having  apprehended,  he  put  him  in  prison,  deli- 
vering him  to  four  quaternions  of  soldiers  to  keep  him,  intending  to 

5  bring  him  forth  to  the  people  after  the  passover.     So  Peter  was 


the  empire.  Spake  to  the  Greeks — Ab  the  Greeks  were  the  most  celebrated  of 
the  Gentile  nations  near  Judoa,  the  Jews  called  all  the  Gentiles  by  that  name. 
Here  wo  have  the  first  account  of  the  preaching  the  Gospel  to  the  idolatrous 
Gentiles.  All  those  to  whom  it  had  been  preached  before,  did  at  least  worship 
one  God,  the  God  of  Israel. 

21.  And  the  hand  of  the  Lord — ^That  is,  the  power  of  his  Spirit. 

26.  And  the  dieciplea  were  firet  called  Chrittiant  at  Antioch— Here  it  was  that 
they  first  received  this  standing  appellation.  They  were  before  termed  Nazarenes 
and  Galileans. 

28.  Agabus  rising  up — In  the  congregation.  AU  the  world — The  word  fre. 
quently  signifies  all  the  Roman  empire.    And  so  it  is  doubtless  to  be  taken  here. 

29.  Then — Understanding  the  distress  they  would  otherwise  be  in  on  that  ac 
count,  the  disciples  determined  to  send  relief  to  the  brethren  in  Judea — Who 
herein  received  a  manifest  proof  of  the  reality  of  their  conversion. 

30.  lending  it  to  the  elders-^Who  gave  it  to  the  deacons,  to  be  distributed  by 
them,  as  every  one  had  need. 

XII.  About  that  time — So  wisely  did  God  mix  rest  and  persecution  in  due  time 
and  measure  succeeding  each  other.  Herod — Agrippa ;  the  latter  was  his  Ro. 
man,  the  former  his  Syrian  name.  He  was  the  grandson  of  Herod  the  Groat, 
nephew  to  Herod  Antipas,  who  beheaded  John  the  Baptist ;  brother  to  Herodias, 
and  father  to  that  Agrippa  before  whom  St.  Paul  afterward  made  his  defence. 
Caligula  made  him  king  of  the  telrarch^  of  his  uncle  Philip,  to  which  he  afterward 
added  the  territories  of  Antipas.  Claudius  made  him  also  king  of  Judea,  and  added 
thereto  the  dominions  of  Lysanias. 

2.  James  the  brother  of  John — So  one  of  the  brothers  went  to  God  the  first,  the 
other  the  last  of  the  apostles. 

3.  Then  were  the  days  of  unleavened  bread^-At  which  the  Jews  came  together 
from  all  parts. 

4.  Four  quaternions — Sixteen  men,  who  watched  by  tnnis  day  and  night. 

5.  Continual  prayer  was  wutdi  for  Atii»— Yet  when  their  prayer  was  iiisw0recl» 


306  THE  ACTS. 

kept  in  the  pnson ;  out  continual  prayer  was  made  to  God  by  the 
Church  for  him. 

6  And  when  Herod  was  about  to  bring  him  forth,  the  same  night 
Peter  was  sleeping  between  two  soldiers,  bound  with  two  chains, 

7  and  the  guards  before  the  door  we^e  keeping  the  prison.  And  be- 
hold, an  angel  of  the  Lord  stood  over  him,  and  light  shined  in  the 
hoase :  and  smiting  Peter  on  the  side  he  waked  him,  saying.  Rise 

8  up  quickly.  And  his  chains  fell  00*  from  his  hands.  And  the  angel 
said  to  him.  Gird  thyself,  and  bind  on  thy  sandals ;  and  he  did  so. 
And  he  said  to  him.  Throw  thy  garment  about  thee,  and  follow  me. 

9  And  going  out,  he  followed  him.  And  he  knew  not  that  it  was 
real  which  was  done  by  the  angel,  but  thought  he  saw  a  vision. 

10  When  they  had  passed  through  the  first  and  the  second  ward,  they 
came  to  the  iron  gate  that  leadeth  to  the  city,  which  opened  to 
them  of  its  own  accord :  and  going  out,  they  went  on  through  one 

11  street ;  and  immediately  the  angel  departed  from  him.  And  Peter 
coming  to  himself,  said.  Now  I  know  of  a  truth,  that  the  Lord  hath 
sent  his  angel,  and  delivered  me  out  of  the  hand  of  Herod,  and 

12  from  all  the  expectation  of  the  people  of  the  Jews.  And  having 
considered,  he  went  to  the  house  of  Mary,  the  mother  of  John,  sur- 

13  named  Mark,  where  many  were  gathered  together  praying.  And 
as  he  knocked  at  the  door  of  the  gate,  a  damsel  came  to  hearken, 

14  named  Rhoda.  And  knowing  Peter's  voice,  she  opened  not  the 
gate  for  joy,  but  running  in,  told  them  that  Peter  stood  before  the 

15  gate.     And  they  said  to  her.  Thou  art  mad.     But  she  constantly 

16  affirmed  it  was  so.  Then  they  said,  It  is  his  angel.  But  Peter 
continued  knocking.      And  opening  the  doer  they  saw  him,  and 

17  were  astonished.  But  he  beckoning  to  them  with  his  hand  to  be 
silent,  declared  to  them  how  the  Lord  had  brought  him  out  of  the 
prison.     And  he  said.  Show  these  things  to  James  and  to  the  bre- 

they  could  scarce  believe  it,  ver.  15.   But  why  had  they  not  prayed  for  St.  Jamev 
tlso  7    Because  ho  was  put  to  death  as  soon  as  apprehended. 

6.  Ftitr  was  sleeping — Easy  and  void  of  fear ;  between  two  soldiers — Sufficiently 
secured  to  human  appearance. 

7.  His  chains — ^With  which  his  right  arm  was  bound  to  one  of  the  soldiers,  and 
his  left  arm  to  the  other. 

8.  Gird  thyself — Probably  he  had  put  olFhis  girdle,  sandals,  and  upper  garment, 
before  he  lay  down  to  sleep. 

10.  The  first  and  second  ward — ^At  each  of  which  doubtless  was  a  guard  of 
soldiers.  The  gate  opened  of  its  own  accord — ^Without  either  Peter  or  the  angel 
touching  it.  And  they  went  on  through  one  street — That  Peter  might  know  which 
way  to  go.  And  the  angel  departed  from  him — Being  himself  sufficient  for  what 
ramained  to  be  done. 

11.  Now  I  know  of  a  truth — ^That  this  is  not  a  vision,  ver.  9. 

12.  And  having  considered^-WhaX  was  best  to  be  done.  Many  were  gathered 
together — At  micmight. 

13.  The  gate — At  some  distance  from  the  boose ;  to  hearken — If  any  knocked. 

14.  And  knowing  Peter's  voice — Bidding  her  open  the  door. 

15.  They  said.  Thou  art  mad — ^As  we  say,  Sure  you  are  not  in  your  senses  to 
talk  so.  It  is  his  angel — It  was  a  common  opinion  among  the  Jews,  that  every 
man  had  his  particular  guardian  angel,  who  frequently  assumed  both  his  shape  and 
voice.    But  this  is  a  point  on  which  the  Scriptures  are  silent. 

17.  Beckoning  to  them — Many  of  whom  bein?  amazed,  were  talking  together. 
And  he  said,  sSow  th^se  things  to  James — ^The  brother  or  kinsman  of  our  Lord, 
md  author  of  the  opiiAlo  whwh  bean  his  name.   He  appears  to  have  been  a  per. 


CHAPTER  XIII.  309 

18  thrcn.  And  going  out  he  went  to  another  place.  Now  when  it 
was  day,  there  was  no  small  stir  among  the  soldiers,  what  was 

19  become  of  Peter.  And  Herod  having  sought  for  him,  and  not 
found  kim^  examined  the  keepers,  and  commanded  tkem  to  be  put 

20  to  death.  And  going  down  from  Judea  to  Cesarea,  he  abode  there. 
And  he  was  highly  incensed  against  them  of  Tyre  and  Sidon :  but 
they  came  with  one  accord  to  him,  and  having  gained  Blastus,  the 
king's  chamberlain,  sued  for  peace;  because  their  country  was 
nourished  by  the  king's  country. 

21  And  on  a  set  day,  Herod,  arrayed  in  royal  apparel,  and  sitting 

22  on  his  throne,  made  an  oration  to  them.     And  the  people  shouted, 

23  It  is  the  voice  of  a  god,  and  not  of  a  man.  And  immediately  an 
angel  of  the  Lord  smote  him,  because  he  gave  not  gloiy  to  God  ; 

24  and  being  eaten  by  worms,  he  expired.  But  the  word  of  God  grew 
and  multiplied. 

25  And  Barnabas  and  Saul,  having  fulfilled  their  service,  returned 
from  Jerusalem,  taking  with  them  John,  sumamed  Mark. 

XIII.    Now  there  were  in  the  Church  that  was  at  Antioch,  prophets 

and  teachers,  Barnabas,  and  Simeon  called  Niger,  and  Lucius  of 

Cyrene,  and  Manaen,  who  had  been  brought  up  with  Herod  the 

2  tetrarch,  and  Saul.    And  as  they  were  ministering  to  the  Ijord  and 

fasting,  the  Holy  Ghost  said,  Separate  me  Barnabas  and  Saul  for 

•on  of  considerable  weight  aild  importance,  probably  the  chief  overseer  of  that 
province,  and  of  the  Church  in  Jerusalem  in  particular.  He  went  into  another 
place — Where  he  might  be  better  concealed  till  the  storm  was  over. 

19.  Herod  commanded  them  to  be  put  to  death — And  thus  the  wicked  suffered 
m  the  room  of  the  righteous.  And  going  down  from  Judea — With  shame,  for  not 
having  brought  forth  Peter,  according  to  his  promise. 

20.  Having  gained  Blaetue — ^To  their  side,  they  euedfoTt  and  obtained  peace^^ 
Reconciliation  with  Herod.  And  so  the  Christians  of  those  parts  were,  by  the 
providence  of  God,  dolivored  iVom  scarcity.  Their  country  woe  nourished — Was 
provided  with  corn,  by  the  king's  country — Thuq  Hiram  also,  king  of  Tyro,  desired 
of  Solomon  food  or  com  for  his  household,  1  Kings  v,  9. 

21.  And  on  a  set  day — Which  was  solemnized  yearly,  in  honour  of  Claudius 
Cesar;  Herod,  arrayed  in  royal  aoparel — In  a  garment  so  wrought  with  silver, 
that  the  ravs  of  the  rising  sun  strilLing  upon,  and  being  reflected  from  it,  dazzled 
the  eyes  of  the  beholders.  The  people  shouted,  It  is  the  voice  of  a  god-^uch 
profane  flattery  they  frequently  paid  to  princes.  But  the  commonness  of  a  wicked 
cnstom  rather  increases  than  lessens  the  guilt  of  it. 

29.  And  immediately — God  does  not  delay  to  vindicate  his  injured  honour; 
nn  angel  of  the  Lord  smote  him — Of  this  other  historians  say  nothing :  so  wide 
a  difference  there  is  between  Divine  and  human  history  !  An  angel  of  the  Lord 
brought  out  Peter ;  an  angel  smote  Herod.  Men  did  not  see  the  mstruments  in 
either  case.  These  were  only  known  to  the  people  of  God.  Because  he  gave 
not  glory  to  God — He  willingly  received  it  to  himself,  and  by  this  sacrilege  mled 
up  the  measure  of  his  iniquities.  So  then  vengeance  tarried  not.  And  he  was 
eaten  by  warmSj  or  vermin — How  changed !  And  on  the  flflh  day  expired  in  ex. 
quisite  torture.  Such  was  the  event !  The  persecutor  perished,  and  the  Gospel 
grew  and  multiplied. 

25.  Saul  returned— To  Antioch ;  taking  John,  sumamed  Mark — ^The  son  of 
Mary,  (at  whose  house  the  disciples  met,  to  pray  for  Peter,)  who  was  sister  tc 
Barnabas. 

XIII.  Manaen,  who  had  been  brought  up  with  Herod — ^His  foster  brother,  now 
freed  from  the  temptations  of  a  court. 

2.  Separate  me  Barnabas  and  Saui  for  the  work  to  which  I  have  catted  them— 
This  was  not  ordaining  them.  St.  Paul  was  ordained  long  before,  and  that  not 
of  men,  neither  by  man  :  it  was  only  indacting  him  to  the  provinoe  Hn  whioh  our 


310  THE  ACTS. 

3  the  work  to  which  I  have  called  them.     Then  having  fasted  and 

4  prayed,  and  laid  their  hands  on  them,  they  sent  them  away.     So 
being  sent  forth  by  the  Holy  Ghost,  they  went  down  to  Seleucia,  and 

5  from  thence  sailed  to  Cyprus.   And  being  at  Salamis,  they  preached 
the  word  of  God  in  the  synagogues  of  the  Jews ;  and  they  had 

6  also  John  for  their  attendant.     And  having  gone  through  the  whole 
isle  as  far  as  Paphos,  they  found  a  (certain  magician,  a  false  prophet, 

7  a  Jew,  whose  name  was  Bar-jesus,  Wlio  was  with  the  proconsul, 
Sergius  Paulus,  a  prudent  man.     He  calling  to  him  Barnabas  and' 

8  Saul,  desired  to  hear  the  word  of  God.     But  Elymas  the  magician 
(so  is  his  name  by  interpretation)  withstood  them,  seeking  to  turn 

9  away  the  proconsul  from  the  faith.     Then  Saul,  (who  is  also  called 
Fault)  filled  with  the  Holy  Ghost,  fixing  his  eyes  upon  him^  said, 

10  O  full  of  all  guile  and  of  all  mischief,  thou  son  of  the  devil,  thou 
enemy  of  all  righteousness,  wilt  thou  not  cease  to  pervert  the  right 

1 1  ways  of  the  Lord  ?  And  now  behold  the  hand  of  the  Lord  is  upon 
thee ;  and  thou  shalt  be  blind,  not  seeing  the  sun  for  a  season. 
And  immediately  a  mist  and  darkness  fell  upon  him,  and  going 

12  about,  he  sought  some  to  lead  him.  Then  the  proconsul,  seeing 
what  was  done,  believed,  being  astonished  at  the  doctrine  of  the 
Lord. 

13  And  Paul  and  those  with  him  loosing  from  Paphos,  came  to 
Perga  in  Pamphylia ;   but  John  withdrawing  from  them,  returned 

14  to  Jerusalem.  And  departing  from  Perga,  they  came  to  Antioch 
in  Pisidia ;  and  going  into  the  synagogue  on  the  Sabbath  day,  they 

15  sat  down.  And  after  the  reading  of  the  law  and  the  prophets,  the 
chief  of  the  synagogue  sent  to  them,  saying,  Brethren,  if  ye  have 

Lord  had  appointed  him  from  tho  beginning,  and  which  was  now  revealed  to  the 
prophets  and  teachers.  In  consoquenee  of  this  they  fasted,  prayed,  and  laid  their 
hands  on  them,  a  rite  which  was  used  not  in  ordination  only,  but  in  blessing,  and 
on  many  other  occasions. 

3.  Then  having  fasted — Again.     Thus  they  did  also,  chap,  ziv,  23. 

5.  In  the  synagogues — Using  all  opportunities  that  offered. 

(>.  Paphos  was  on  the  western,  Salamis  on  the  eastern  part  of  the  island. 

7.  The  proconsul — ^The  Roman  governor  of  Cyprus,  a  prudent  man — And  there, 
fore  not  ovorswayed  by  Elymas,  but  desirous  to  inquire  farther. 

9.  Then  SauU  who  was  also  called  Paul — ^It  is  ndt  improbable,  that  coming 
now  among  tho  Romans,  they  would  naturally  adapt  his  name  to  their  own  Ian. 
guage,  and  so  called  him  Paul  instead  of  Saul.  Perhaps  the  family  of  the  pro. 
consul  might  bo  the  first  who  addressed  to  or  spoke  of  him  by  this  name.  And 
from  this  time,  being  the  apostle  of  the  Gentiles,  he  himself  used  the  name  which 
was  more  familiar  to  them. 

10.  O  full  of  all  guile — As  a  false  prophet,  and  aU  mischief — As  a  magician. 
Thou  son  of  the  devil — A  title  well  suited  to  a  magician  ;  and  one  who  not  only 
was  himself  unrighteous,  but  laboured  to  keep  others  from  all  goodness.  Wilt 
thou  not  cease  to  pervert  the  right  ways  of  the  Lord  ? — Even  now  thou  hast  heard 
the  truth  of  the  Gospel. 

11.  And  immediately  a  mist — Or  dimness  within,  and  JaritneM  without,  fell 
upon  him. 

12.  Being  astonished  at  the  doctrine  of  the  liorcf— Confirmed  by  such  a  miraclo 

13.  John  withdrawing  from  them  returned—Tired  with  the  fatigue,  or  shrink. 
»ng  from  danger. 

14.  Antioch  in  Pisidia— Different  from  the  Antioch  mentioned  ver.  1. 

15.  And  after  the  reading  of  the  law  and  the  prophets^  the  chief  of  the  syno, 
trogue  sent  to  them — ^The  law  was  read  over  once  every  year,  a  portion  of  it  every 
Sabbath  i  to  which  was  added  a  lesion  taken  out  of  the  prophets.    Ailer  this  was 


CHAPTER  XIII.  811 

• 

16  any  word  of  exhortation  to  the  people,  speak.  Then  Paul  stand- 
ing, and  waving  his  hand,  said,  Ye  men  of  Israel,  and  ye  that  fear 

17  God,  hearken.  *The  God  of  this  people  chose  our  fathers,  and 
raised  the  people,  while  sojourning  in  the  land  of  Egypt,  and 

18  brought  them  out  of  it  with  an  uplifted  arm.  f  And  he  suffered 
their  manners  in  the  wilderness  about  the  space  of  forty  years. 

19  And  having  destroyed  seven  nations  in  the  land  of  Canaan,  he 
divided  their  land  to  them  by  lot,  about  four  hundred  and  fifty  years. 

20  And  after  that,  he  gave  them  judges ;  until  Samuel  the  prophet. 

21  And  afterward  they  desired  a  king :  and  God  gave  them  Saui  the 

22  son  of  Kish,  a  man  of  the  tribe  of  Benjamin,  forty  years.  And 
having  removed  him,  f  he  raised  up  to  them  David  for  their  king, 
to  whom  also  bearing  witness  he  said,  I  have  found  David,  the  son 
of  Jesse,  a  man  after  my  own  heart,  who  will  do  all  my  will. 

23  Of  this  man's  seed  hath  God,  according  to  his  promise,  raised 

24  unto  Israel  a  Saviour,  Jesus ;  John  having  first  preached  before  his 
coming,  the  baptism  of  repentance  to  all  the  people  of  Israel. 

25  §  And  as  John  was  fulfilling  his  course,  he  said.  Whom  think  ye 
that  I  am  ?  I  am  not  he.  But  behold  one  cometh  after  me,  tha 
shoes  of  whose  feet  I  am  not  worthy  to  loose. 

26  Men,  brethren,  children  of  the  stock  of  Abraham,  and  those 

oyer,  any  one  migrht  speak  to  the  people,  on  any  subjeot  he  thought  convenient. 
Yet  it  was  a  circumstance  of  decency  which  Paul  and  Barnabas  would  hardly 
omit,  to  acquaint  the  rulers  with  their  desire  of  doing  it :  probably  by  some  mes. 
saee  before  the  service  be^an. 

16.  Ye  that  fear  Ood — 'Whether  proselytes  or  heathens. 

17.  The  God — By  such  a  commemoration  of  God*s  favours  to  their  fathers,  at 
once  their  minds  were  conciliated  to  the  speaker,  they  were  convinced  of  their 
duty  to  God,  and  invited  to  believe  his  promise,  and  the  accomplishment  of  it. — 
The  six  verses,  17-22,  contain  the  whole  sum  of  the  Old  Testament.  Of  thU 
people — ^Paul  here  chiefly  addresses  himself  to  those  whom  he  styles.  Ye  that  feat 
God :  he  speaks  of  Israel  first ;  and  ver.  26,  speaks  more  directly  to  the  Israelites 
themselves.  Choee — And  this  exalted  the  people  ;  not  any  merit  or  goodness  of 
their  own,  Ezek.  xz,  5.     Our  fathert — Abraham  and  his  posterity. 

19.  Seven  naiiotu — Enumerated  Deut.  vii,  1 ;  about  four  hundred  and  fifty 
yettr9 — That  is,  from  the  choice  of  the  fathers  to  the  dividing  of  the  land ;  it  was 
about  four  hundred  and  fiily  years. 

21 .  iff  gave  them  Saul  forty  year9 — Including  the  time  wherein  Samuel  judged 
Israel. 

22.  Having  removed  him — Hence  they  might  understand  that  the  dispensations 
of  God  admit  of  various  changes.  /  have  found  David,  a  man  after  my  own  heart 
— Thiis  expression  is  to  be  taken  in  a  limited  sense.  David  was  such  at  that 
time,  but  not  at  all  times.  And  he  was  so,  in  that  respect,  as  he  performed  all 
God*8  will,  in  the  particulars  there  mentioned.  But  he  was  not  a  man  after  God's 
own  hearty  in  other  respects,  wherein  he  performed  his  own  will.  In  the  matter 
of  Uriah,  for  instance,  he  was  as  far  from  being  a  man  after  Go^s  own  heart  as 
Saul  himself  was.  It  is  therefore  a  very  gross,  as  well  as  dangerous  mistake,  to 
suppose  this  \b  the  character  of  Pavid  in  every  part  of  his  behaviour.  We  must 
beware  of  this,  unless  we  would  recommend  adultery  and  murder  as  things  after 
Go^s  own  heart, 

24.  John  having  first  preached— He  mentions  this,  as  a  thing  already  known 
to  them.  And  so  doubtless  it  was.  For  it  gave  so  loud  an  alsrm  to  the  whole 
Jewish  nation,  as  could  not  but  be  heard  of  in  foreign  countries,  at  least  as 
remote  as  Pisidia. 

25.  His  course — His  work  was  quickly  finished,  and  might  therefore  well  bo 
termed  a  course  or  raco. 

*  Isaiah  i,  2.       f  Deot.  i,  31.       $1  Sam.  zvi,  12,  13.       ^  Luke  iii,  16. 


312  THE  ACTS. 

among  you  who  fear  God,  to  you  is  the  word  of  this  salTation  sent. 

27  For  £ey  that  dwell  at  Jerusalem,  and  their  rulers,  neither  know- 
ing him,  nor  the  sayings  of  the  prophets,  which  are  read  every 

28  Sabbath  day,  have  fulfilled  them,  in  condemning  him.     And  though 
they  found  no  cause  of  death  in  him^  yet  desired  they  Pilate,  that 

2d  he  might  be  put  to  death.     And  when  they  had  fulfilled  all  things 
that  were  written  of  him,  taking  him  down  from  the  tree,  they  laid 

30  him  in  a  sepulchre.     But  God  raised  him  from  the  dead.     And  he 

31  was  seen  many  days  by  them  who  came  up  with  him  from  Galilee 
to  Jerusalem,  who  are  his  witnesses  to  the  people. 

32  And  we  declare  to  you  glad  tidings,  that  the  promise  which  was 

33  made  to  the  fathers,  God  hath  fulfilled  this  to  us  tlieir  children,  in 
raising  up  Jesus :    as  it  was  written  also  in  the  second  Psalm, 

34  *  Thou  art  my  Son,  this  day  have  I  begotten  thee.     And  because 
'  he  raised  him  up  from  the  dead,  no  more  to  return  to  corruption, 

35  he  spake  thus,  f  I  will  give  you  the  sure  mercies  of  David.     Where- 
fore he  saith  also  in  another  Psalm,  %  Thou  wilt  not  suffer  thy 

36  Holy  One  to  see  corruption.     Now  David  having  served  the  will 
of  God  in  his  generation,  fell  asleep,  and  was  added  to  his  fathers, 

37  and  saw  corruption.     But  he  whom  God  raised  did  not  see  cor- 

38  ruption.     Be  it  known  unto  you  therefore,  men  and  brethren,  that 

39  through  this  man  is  preached  to  you  the  forgiveness  of  sins.     And 

by  him  every  one  that  believeth  is  justified  from  all  things,  from 

■  " 

97.  For  they  that  dweU  at  Jervtalemt  and  their  ruler9 — He  here  anticipates  a 
strong  objection,  **  Why  did  not  they  at  Jenisalem,  and  especially  their  rulers, 
believe  ?**  They  know  not  him,  because  they  understood  not  those  very  prophets 
whom  they  read  or  heard  continuaUy.  Their  very  condemning  him,  innocent 
at  he  was,  proves  that  thev  understood  not  the  prophecies  concerning  him. 

99.  They  fuJfiUed  all  thingt  that  Vftre  written  of  him — So  far  couid  they  go, 
but  no  farther. 

3] .  He  woo  oeen  many  daye  hy  them'  ttho  came  up  with  him  from  OalHee  to 
JoruMalem — ^This  last  joumoy  both  presupposes  all  the  rest,  and  was  the  most 
important  of  all. 

33.  Thou  art  my  Son,  thie  day  have  I  hegotten  thee — It  is  true,  he  was  the  Son 
of  God  from  eternity.  The  meaning  therefore  is,  I  have  this  day  declared  thee 
to  be  my  Son.  As  St.  Paul  elsewhere,  declared  to  be  the  Son  of  God  with  power, 
by  the  reeurrection  from  the  dead,  Rom.  i,  4.  And  it  is  with  peculiar  propriety 
and  beauty  that  God  is  said  to  have  begotten  him,  on  the  dav  when  he  raised  him 
from  the  dead,  as  he  seemed  then  to  be  born  out  of  the  earth  anew. 

34.  No  more  to  return  to  corruption — ^That  is,  to  die  no  more.    /  wiU  give  you 
tht  mire  mereieo  of  David — ^The  blessings  promised  to  David  in  Christ.    These 
art  sure,  certain,  firm,  solid,  to  every  true  believer  in  him.    And  hence  the  resur 
reotion  of  Christ  necessarily  follows ;  for  without  this,  those  blessings  could  not 
be  given. 

35.  He  taith — David  in  the  name  of  the  Messiah. 

36.  David,  having  oerved  the  will  of  God  in  hio  generation,  fellaoleep — So  his 
Ntrvice  extended  not  itself  beyond  the  bounds  of  the  common  age  of  man :  but 
the  service  of  the  Messiah  to  aU  generations,  as  his  kingdom  to  &  ages.  Served 
the  wiU  of  God — Why  art  thou  here,  thou  who  art  yet  in  the  world  7  Is  it  not 
that  thou  also  mayest  serve  the  will  of  God  ?  Art  thou  serving  it  now  ?  Doing 
all  hie  will  T  And  woe  added  to  hit  fathers — Not  only  in  body.  This  expression 
refers  to  the  soul  also,  and  supposes  the  immortality  of  it. 

39.  Every  one  that  believeth  is  justified  from  aU  things — ^Has  the  actual  for. 
giveness  of  all  his  sins,  at  the  very  time  of  his  believing ;  from  which  ye  could 
not  he  justified — Not  only  ye  cannot  now ;  but  ye  never  could.  For  it  afforded 
no  expiation  for  presumptuous  sins.     By  the  law  of  Moses — ^The  whole  Mosaic 

•  Psahn  ii,  7.        f  Isaiah  Ir,  3.        t  PMhn  zvi,  10. 


CHAPTER  XIII.  313 

40  which  ye  could  not  be  justified  by  the  law  of  Moses.  Beware 
therefore,  lest  that  come  upon  you,  which  is  spoken  in  the  pro- 

41  phets,  *  I3ehold,  ye  despisers,  and  wonder  and  perish,  for  I  work 
a  work  in  your  days,  a  work  which  ye  will  in  nowise  believe, 
though  a  man  declare  it  unto  you. 

42  And  when  the  Jews  were  going  out  of  the  83magogue,  the  Gen- 
tiles besought  them,  that  these  words  might  be  spoken  on  the  Sab- 

43  bath  between.  And  when  the  congregation  was  broken  up,  many 
of  the  Jews  and  religious  proselytes  followed  Paul  and  Barnabas, 
who  speaking  to  them,  persuaded  them  to  continue  in  the  grace  of 
God. 

44  And  the  next  Sabbath  almost  the  whole  city  was  gathered  to- 

45  gether  to  hear  the  word  of  God.  But  the  Jews  seeing  the  multi- 
tudes, were  filled  with  zeal,  and  spake  against  the  things  spoken 

46  by  Paul,  contradicting  and  blaspheming.  Then  Paid  and  Barnabas 
speaking  boldly,  said.  It  was  necessary  that  the  word  of  God  should 
be  spoken  to  you  first ;  but  seeing  ye  thrust  it  from  you,  and  judge 
yourselves  unworthy  of  eternal  life,  behold !   we  turn  to  the  Gen- 

47  tiles.  For  so  hath  the  Lord  commanded  us,  sauing,  1 1  bave  set 
thee  for  a  light  of  the  Gentiles,  so  that  thou  mightest  be  for  salva- 

48  tion  to  the  ends  of  the  earth.  And  the  Gentiles  hearing  it  were 
glad,  and  glorified  the  word  of  the  Lord :  and  as  many  as  were 

institution !  The  division  of  the  law  into  moral  and  ceremonial  was  not  so  com- 
mon  among  the  Jews,  as  it  is  among  us.  Nor  does  the  apostle  here  consider  it 
at  all :  but  Moses  and  Christ  are  opposed  to  each  other. 

40.  Beware — ^A  weighty  and  seasonable  admonition.  No  reproof  is  as  yet 
added  to  it. 

41.  /  tDorJc  a  work  which  ye  will  in  nowise  (eZttfve— This  was  originally  spoken 
to  those,  who  would  not  believe  that  God  would  ever  deliver  them  from  the 
power  of  the  Chaldeans.  But  it  is  applicable  to  any  who  wiU  not  believe  the 
promises,  or  the  works  of  God. 

42.  When  the  Jewe  were  going  out — Probably  many  of  them,  not  bearing  to 
hear  him,  went  out  before  he  had  done.  The  Sabbath  between — So  the  Jews  call 
to  this  day  the  Sabbath  between  the  first  day  of  the  month  Tisri  (on  which  the 
civil  year  begins)  and  the  tenth  of  the  same  month,  which  is  the  solemn  day  of 
expiation. 

43.  Who  speaking  to  them — More  familiarly,  persuaded  them  to  continue — For 
triab  were  at  hand,  in  the  grace  of  Ood — ^That  is,  to  adhere  to  the  Gospel  or 
Christian  faith. 

46.  Then  Paul  and  Barnabas  speaking  boldly,  said — Those  who  hinder  others 
must  be  publicly  reproved.  It  umw  necessary — Though  ye  are  not  worthy  :  he 
shows  that  he  had  not  preached  to  them,  from  any  confidence  of  their  believing, 
but  seeing  ye  judge  yourselves  unworthy  of  eternal  life — They  indeed  judged  none 
but  themselTes  worthy  of  it.  Yet  their  rejecting  of  the  Gospel  was  the  some  as 
saying,  •*  We  are  unworthy  of  eternal  life."  Behold  ! — A  thing  now  present ! 
An  astonishing  revolution !  We  turn  to  the  Oentiles— Not  that  they  left  off 
preaching  to  the  Jews  in  other  places.  But  they  now  determined  to  lose  no 
mofo  time  at  Antioch  on  their  ungratefhl  countrymen,  but  to  employ  themselves 
wholly  in  doing  what  they  could  S>r  the  couTersion  of  the  Gentiles  there. 

47.  For  so  luith  the  Lord  commanded  us — By  sending  us  forth,  and  giving  us 
an  opportunity  of  fiilfilling  what  he  had  foretold.  /  have  set  thee — ^The  Father 
speaks  to  Christ. 

48.  As  many  as  were  ordained  to  eternal  lifeSi,  Luke  does  not  say  fore 
ordained.     He  is  not  speaking  of  what  was  done  from  eternity,  but  of  what  was 
then  done,  through  the  preaching  of  the  Gospel.    He  is  describing  that  ordina, 
tion,  and  that  oidy,  which  was  at  the  very  time  of  heajring  it.    Daring  this  ser. 

*Hab.i,5.       f  Isaiah  zliz,  6. 


314  THE  ACTS. 

49  ordained  to  eternal  life  believed.     And  the  word  of  the  Lord  was 

50  published  through  all  that  country.  But  the  Jews  stirred  up  the 
devout  honourable  women,  and  the  chief  men  of  the  city,  and  raised 
a  persecution  against  Paul  and  Barnabas,  and  cast  them  out  of 

51  their  coasts.     And  they  shook  off  the  dust  of  their  feet  against 

52  them,  and  went  to  Iconium.  And  the  disciples  were  filled  with  joy 
and  with  the  Holy  Ghost. 

XIV.  And  in  Iconium  they  went  together  into  the  synagogue  of  the 
Jews,  and  so  spake  that  a  great  multitude  both  of  the  Jews  and 

2  Greeks  believed.   But  the  unbelieving  Jews  stirred  up  the  Gentiles, 

3  and  made  their  minds  evil  afiected  against  the  brethren.  Yet  they 
abode  a  long  time  speaking  boldly  in  the  Lord,  who  bare  witness 
to  the  word  of  his  grace,  and  granted  signs  and  wonders  to  be  done 

4  by  their  hands.     But  the  multitude  of  the  city  was  divided :   and 

5  part  held  with  the  Jews,  and  part  with  the  apostles.  And  when 
there  was  an  assault  both  of  the  Gentiles  and  Jews  with  their 

6  rulers,  to  use  them  despitefully,  and  to  stone  them,  Being  aware 
of  it,  they  fled  to  Lystra  and  Derbe,  cities  of  Lycaonia,  and  the 

7  country  round  about,  And  preached  the  Gospel  there. 

8  And  there  sat  a  certain  man  at  Lystra,  impotent  in  his  feet, 
having  been  a  cripple  from  his  mother's  womb,  who  had  never 

9  walked.     This  man  heard  Paul  speaking;    who  fixing  his  eyes 
10  upon  him,  and  perceiving  that  he  had  faith  to  be  healed,  Said  with 
11a  loud  voice,  Stand  upright  on  thy  feet.     And  he  leaped  and  walk- 
ed.    But  the  multitude,  seeing  what  Paul  had  done,  lifted  up  their 
voices,  saying,  in  the  Lycaonian  language.  The  gods  are  come 

12  down  to  us  in  the  likeness  of  men.  And  they  called  Barnabas 
Jupiter,  and  Paul  Mercurius,  because  he  was  the  chief  speaker. 

13  Then  the  priest  of  Jupiter,  which  was  before  their  city,  brought 
bulls  and  garlands  to  the  gates,  and  with  the  multitude  would  have 

14  sacrificed.     But  when  the  apostles  Barnabas  and  Paul  heard  it, 

mon  those  believed,  iays  the  apostle,  to  whom  God  then  gave  power  to  believe. 
It  is  as  if  ho  had  said,  **  They  believed,  whose  hearts  the  Lord  opened;"  as  he 
expresses  it  in  a  clearly  parallel  place,  speaking  of  the  same  kind  of  ordination. 
ActB  xvi,  14,  &.C.  It  is  observable,  the  original  word  is  not  once  used  in  Scrip, 
ture  to  express  eternal  predestination  of  any  kind.  The  sura  is,  all  those  and 
those  only,  who  were  now  ordained,  now  believed.  Not  that  God  rejected  the 
rest:  it  was  his  will  that  they  also  should  have  been  saved:  but  they  thrust  sal. 
vation  from  them.  Nor  were  they  who  then  believed  constrained  to  believe. 
But  grace  was  then  first  copiously  offered  them.  And  they  did  not  thrust  it 
away,  so  that  a  great  multitude  even  of  Gentiles  were  converted.  In  a  word, 
the  expression  properly  implies,  a  present  operation  of  Divine  grace  working 
faith  in  the  hearers. 

XIV.  1.  They  so  spake — Persecution  having  increased  their  strength. 

9.  He  had  faith  to  be  healed — He  felt  the  power  of  God  in  his  soul ;  and  thence 
knew  it  was  sufficient  to  heal  his  body  also. 

11.  The  gods  are  come  down — ^Wluch  the  heathens  supposed  they  frequently 
did ;  Jupiter  especially.  But  how  amazingly  does  the  prince  of  darkness  blind 
the  minds  of  them  that  believe  not !  The  Jews  would  not  own  Christ's  God. 
head,  though  they  saw  him  work  numberless  miracles.  On  the  other  hand,  the 
heathens  seeing  mere  men  work  one  miracle,  were  for  deifying  them  immc. 
diately. 

13.  The  priest  of  Jupiter — Whose  temple  and  image  were  just  without  tho 
gate  of  the  city,  brought  garlands— To  pat  on  the  victims,  and  bulls — ^The  usual 
ofibringi  to  Jupiter* 


CHAPTER  XIV.  81o 

they  rent  their  clothes,  and  sprang  in  among  the  people,  crying 

15  out  and  saying,  Men,  why  do  ye  these  things  ?  VVc  also  are  men 
of  like  passions  witli  you,  and  preacti  to  you,  to  turn  from  these 
vanities  unto  the  living  God,  who  made  the  heaven  and  the  earth, 

16  the  sea,  and  all  things  that  are  therein  :  Who  in  times  past  suffer- 

17  ed  all  nations  to  walk  in  their  own  ways  :  Yet  he  left  not  himself 
without  witness,  in  that  ho  did  good,  giving  rain  from  heaven  and 

18  fruitful  seasons,  filling  our  hearts  with  food  and  gkdness.  And 
with  these  sayings  scarce  restrained  they  the  multitude  from  sa- 
crificing to  them. 

19  But  there  came  thither  Jews  from  Antioch  and  Iconium,  who 
persuaded  the  multitude,  and  having  stoned  Paul,  dragged  him  out 

20  of  the  city,  supposing  he  had  been  dead.  But  as  the  disciples 
stood  round  about  him,  he  rose  and  went  into  the  city ;  and  the 

21  next  day  ho  departed  with  Barnabas  to  Derbe.  And  having  preach- 
ed the  Gospel  to  that  city,  and  made  many  disciples,  they  returned 

22  to  Lystra,  and  Iconium,  and  Antioch :  Confirming  the  souls  of  the 
disciples,  and  exhorting  them  to  continue  in  the  faith ;  and  that  we 

23  must  through  many  tribulations  enter  into  the  kingdom  of  God.  And 
when  they  had  ordained  them  presb3rter8  in  every  Church,  and  had 
prayed  with  fasting,  they  commended  them  to  the  Liord,  on  whom 

24  they  had  believed.     And  having  passed  through  Pisidia,  they  came 

25  to  Pamphylia,  And  having  spoken  the  word  in  Perga,  they  went 

26  down  to  Attalia,  And  thence  sailed  back  to  Antioch,  from  whence 

14.  They  sprang  in  among  the  peopU,  crying  out — As  in  a  fire,  or  other  fud- 
dan  and  great  danger. 

15.  To  turn  from  these  vanities — From  worshipping  any  but  the  tme  God.  He 
does  not  deign  to  call  them  ji^ods ;  unto  the  living  6rod---Not  like  these  dead  idols  ; 
who  made  the  heaven  and  the  earth,  the  sea — Each  of  which  they  supposed  to 
have  its  own  gods. 

16.  Who  in  times  past — He  prevents  their  objection,  "  But  if  these  things  are 
so,  we  should  have  neard  them  from  our  fathers.**  Suffered — An  awfttl  jndg. 
ment,  aU  nations — ^The  multitude  of  them  that  err  does  not  turn  error  into  truth, 
to  walk  in  their  own  ways — ^The  idolatries  which  they  had  chosen. 

17.  He  left  not  himself  witJutut  witness — For  the  heathens  had  alwajrs  from 
God  himself  a  testimony  both  of  his  existence  and  of  his  providence ;  in  thai  he 
did  good — Even  by  punishments  he  testifies  of  himself;  but  more  peculiarly  by 
benefits ;  giving  rain — By  which  air,  earth,  and  sea,  are,  as  it  were,  all  joined 
together ;  from  heaven — The  seat  of  God ;  to  which  St.  Paul  probably  pointed 
while  he  spoke,  filling  the  body  with  food,  the  soul  with  gladness. 

19.  Who  perstutdea  the  mtUtitiuie — Moved  with  equal  ease  either  to  adore  or 
murder  him. 

20.  But  as  the  disciples  stood  round — Probably  after  sunset.  The  enraged 
multitude  would  scarce  have  suffered  it  in  the  day  time  ;  he  rose  and  went  into 
the  city — That  he  should  be  able  to  do  this,  just  after  he  had  been  left  for  dead,  was 
a  miracle  little  less  than  a  resurrection  from  the  dead.  Especially  considering 
the  manner  wherein  the  Jewish  malefactors  were  stoned.  The  witnesses  first 
threw  as  large  a  stone  as  they  could  Uft,  with  all  possible  violence  upon  his  head, 
which  alone  was  sufficient  to  dash  the  skull  in  pieces.  All  the  people  then  join, 
ed,  as  long  as  any  motion  or  token  of  life  remained. 

S3.  When  they  had  ordained  them  presbyters  in  every  Chnrch — Out  of  those  who 
were  themselves  but  newly  converted.  So  soon  can  God  enable  even  a  babe  in 
Christ  to  build  up  others  in  the  common  faith :  they  commended  them  to  the 
Lord — An  expression  implying  faith  in  Christ,  as  well  as  love  to  the  brethren. 

25.  Perga  and  Attalia  were  cities  of  Pamphylia. 

26.  Recommended  to  the  grace-^-Or  favour,  of6od,for  the  worh  which  thsy  h&d 


316  THE  ACTS. 

they  had  heen  recommended  to  the  grace  of  God,  for  the  work 

27  which  they  had  fulfilled.     And  being  come,  and  having  gathered 
the  Church  together,  they  related  all  that  God  had  done  with  them 

28  and  that  he  had  opened  the  door  of  faith  to  the  Gentiles.   And  thej 
abode  there  a  long  time  with  the  disciples. 

XY.       But  certain  men  coming  down  from  Judea  taught  the  brethren 
Except  ye  be  circumcised  afler  the  manner  of  Moses,  ye  cannot 

2  be  saved.  When  therefore  Paul  and  Barnabas  had  had  no  small 
contention  and  debate  with  them,  they  determined  that  Paul  and 
Barnabas,  and  certain  others  of  them,  should  go  up  to  the  apostles 

3  and  elders  at  Jerusalem  about  this  question.  And  being  brought 
on  their  way  by  the  Church,  they  passed  tlirough  Phenicia  and 
Samaria,  declaring  the  conversion  of  the  Gentiles ;  and  they  caused 

4  great  joy  to  all  the  brethren.  And  being  come  to  Jerusalem,  they 
were  received  by  the  Church,  and  the  apostles  and  elders ;  and 

5  they  declared  all  things  which  God  had  done  with  them.  But 
there  rose  up,  said  they,  certain  of  the  sect  of  the  Pharisees,  who 
believed,  saying.  That  we  ought  to  circumcise  them,  and  com- 

6  mand  them  to  keep  the  law  of  Moses.  And  the  apostles  and  elders 
came  together  to  consider  of  this  matter. 

7  And  after  much  debate,  Peter  rose  up  and  said  to  them,  Bre- 
thren, ye  know  that  Grod  long  ago  made  choice  among  us,  that  the 
Gentiles  should  by  my  mouth  hear  the  word  of  the  Gospel  and 

8  believe.     And  God  who  knoweth  the   Ueart  bare  them  witness, 

9  giving  the  Holy  Ghost  to  them  also,  even  as  to  us ;  And  put  no 


ftHfiUed — ^This  shows  the  naturo  and  design  of  that  laying  on  of  bands,  which 
was  mentiQned  chap,  xiii,  3. 

XV.  1.  Coming  down  from  Judea — Perhaps  to  supply  what  they  thonji^ht  Pan] 
and  Barnabas  had  omitted* 

2.  They  (the  brethren)  determined  that  Paul  and  BamabaSt  and  certain  other» 
^kould  go  up  to  Jerusalem  about  this  question — ^This  is  the  journey  to  which  St. 
Paul  refers.  Gal.  ii,  1,  2,  when  ho  says  he  went  up  by  revelation :  which  is  very 
consistent  with  this ;  for  Uic  Church  in  sending  them  might  be  directed  by  a  re. 
▼elation  made  either  immediately  to  St.  Paul,  or  to  some  other  person,  relating 
to  so  important  on  affair.  Important  indeed  it  was,  that  these  Jewish  imposi. 
tions  should  be  solemnly  opposed  in  time ;  because  multitudes  of  convertA  were 
■till  zealous  for  the  law,  and  ready  to  contend  for  the  observance  of  it.  Indeed 
many  of  the  Christians  of  Antioch  would  have  acquiesced  in  the  determination 
of  Paul  alone.  But  as  many  others  mifi^ht  have  prejudices  against  him,  for  his 
having  been  so  much  concerned  for  the  Gentiles,  it  was  highly  expedient  to  take 
the  concurrent  judgment  of  all  the  apostles  on  this  occasion. 

4.  They  were  received — ^That  is  solemnly  welcomed. 

5.  But  certain  Pharisees — For  even  believers  are  apt  to  retain  their  former 
tfim  of  mind,  and  prejudices  derived  therefrom.  The  law  of  Moses — The  whole 
law,  both  moral  and  ritual. 

7.  After  much  debate — It  does  not  appear  that  this  was  among  the  apostles 
themselves.  But  if  it  had,  if  they  themselves  had  debated  at  first,  yet  might  their 
final  decision  be  from  an  unerring  direction.  For  how  really  soever  they  were 
inspired,  we  need  not  suppose  their  inspiration  was  always  so  instantaneous  and 
express,  as  to  supersede  any  deliberation  in  their  own  minds,  or  any  consultation 
with  each  other.   Peter  rose  up — ^This  is  the  last  time  he  is  mentioned  in  the  Acts. 

8.  Ood  bare  them  witness — ^That  he  had  accepted  them,  by  giving  them  the 
Holy  Ghost. 

9.  P«n/ytfi^— This  word  is  repeated  from  chap,  z,  15 ;  their  heartP^The  heart 
is  the  proper  seat  of  purity ;  by  faith — ^Withoat  concerning  themselves  with  the 
JioMte  Uw. 


CHAPTER  XV.  317 

diflerence  between  us  and  them,  purifying  their  hearts  by  faitli. 

10  Now  thereforo  why  tempt  ye  God  to  put  a  yoke  on  the  neck  of  the 
disciples,  which  neither  our  fathers  nor  we  were  able  to  bear  ? 

11  But  we  believe,  that  through  the  grace  of  the  Lord  Jesus,  we  shall 
be  saved  even  as  they. 

12  Then  all  the  multitude  kept  silence,  and  heariLened  to  Barnabas 
and  Paul,  declaring  what  miracles  and  wonders  God  had  wrought 

13  by  them  among  the  Gentiles.     And  when  they  held  their  peace, 

14  James  answered,  saying.  Brethren,  hearken  to  me.     Simon  hath 
declared,  how  God  at  first  visited  the  Gentiles,  to  take  out  of  them 

15  a  people  for  his  name.     And  to  this  agree  the  words  of  the  pro- 

16  phets,  as  it  is  written,  *  After  this  I  will  return  and  build  again  the 
fallen  tabernacle  of  David ;  I  will  build  again  the  ruins  thereof, 

17  and  will  set  it  up.  That  the  residue  of  men  may  seek  the  Lord,  and 
all  the  Gentiles  on  whom  my  name  is  called,  saith  the  Lord,  who 

18  doth  these  things.     Known  unto  God  are  all  his  works  from  eter- 

19  nity.     Wherefore  I  judge,  that  we  trouble  not  them  who  from 

20  among  the  Gentiles  turn  to  God.     But  that  we  write  to  them,  to 

a  ■'  '  ••  ■  — — .  — ~.  ■■! 

10.  Now  therefore — Seeing  these  thinni  are  so :  why  tempt  ye  God  ? — Why  do 
ye  provoke  him  to  anger,  by  putting  so  heavy  a  yoke  on  their  neck? 

11.  The  Lord  Jena — He  does  not  here  say  our  Lord ;  because  in  this  solemn 
place  he  means  the  Lord  of  all,  we — Jews,  shall  be  tated  even  as  they — Grentiles, 
namelv,  through  the  grace  of  the  Lord  Jenu,  not  by  our  observance  of  the  cere, 
moniol  law. 

12.  Miracles  and  wonders — By  which  also  what  St.  Peter  had  said  was  con. 
finned. 

14.  Simon  hath  declared — James,  the  apostle  of  the  Hebrews,  calls  Peter  by  his 
Hebrew  name.  To  take  oiU  of  them  a  people  for  his  luune — ^That  is  to  believe  in 
him,  to  be  called  by  his  name. 

15.  To  this  agree — St.  Peter  had  urged  the  plain  fact,  which  St.  James  oon« 
firms  by  Scripture  prophecy.  The  words  of  the  prophets — One  of  whom  is  im- 
mediately  cited. 

16.  After  this — ^Ailer  the  Jewish  dispensation  expires.  /  will  build  again  ike 
fallen  tabernacle  of  David — By  raising  from  his  seed  the  Christ,  who  shall  build 
on  the  ruins  of  his  fallen  tabernacle  a  spiritual  and  eternal  kingdom. 

17.  The  Gentiles  on  whom  my  name  is  called — ^That  is,  who  are  called  by  my 
name ;  who  are  my  people. 

18.  Known  unto  God  are  aU  his  works  from  eternity — ^Wbich  the  apostle  infisn 
from  the  prophecy  itself,  and  the  accomplishment  of  it.  And  this  couTersion  of 
the  Gentiles  being  known  to  him  firom  eternity,  we  ought  not  to  think  a  new  or 
strange  thing. 

It  IS  observable,  he  does  not  speak  of  God's  works  in  the  natural  world,  (whioii 
had  been  nothing  to  his  present  purpose,)  but  of  his  dealing  with  the  children  of 
men.  Now  he  could  not  know  these,  without  knowing  the  characters  and  ae- 
tions  of  particular  persons,  on  a  correspondence  with  which  the  wisdom  and 
goodness  of  his  providential  dispensations  is  founded.  For  instance,  he  could  not 
know  how  he  would  deal  with  heathen  idolaters  (whom  he  was  now  calling  into 
his  Church)  without  knowing  there  would  be  heathen  idolaters :  and  yet  this  was 
a  thing  purely  contingent,  a  thing  as  dependent  on  the  freedom  of  the  human 
mind,  as  any  we  can  imagine.  This  text,  therefore,  among  a  thousand  more,  is 
an  unanswerable  proof|  that  God  foreknows  future  contingencies,  though  there 
are  difficulties  relating  hereto  which  men  cannot  solve. 

20.  To  abstain  from  fornication — ^Which  even  the  philosophers  among  the  hea. 
thens  did  not  account  any  fault.  It  was  particularly  frequent  in  the  worship  of 
their  idols ;  on  which  account  they  are  here  named  together.  And  from  things 
strangled — ^That  is,  from  whatever  had  been  killed,  without  pouring  out  the  blood. 
When  God  first  permitted  man  to  eat  flesh,  he  eommanded  Noah,  and  in  bim  di 

*  AfflOB  iz,  11. 


318  THE  ACTS. 

abstain  from  things  ofTcrcd  to  idols,  and  fornication,  and  things 

21  strangled,  and  blood.  For  Moses  hath  of  old  time  them  that  preach 
him  in  every  city,  being  read  in  the  synagogues  every  Sabbath  day. 

22  Then  it  seemed  good  to  the  apostles  and  elders  with  the  whole 
Church,  to  send  chosen  men  from  among  them  to  Antioch  with 
Paul  and  Barnabas,  Judas,  surnamed  Barsabas,  and  Silas,  chief 

23  men  among  the  brethren,  writing  thus  by  their  hand :  The  apos- 
.    ties,  and  elders,  and  the  brethren,  salute  the  brethren  who  are  of 

24  the  Gentiles,  in  Antioch,  and  Syria,  and  Cilicia.  Forasmuch  as  wo 
have  heard  that  some  who  came  from  us  have  troubled  you  with 
words,  unsettling  your  minds,  saying,  Ye  must  be  circumcised,  and 

25  keep  the  law,  whom  we  commanded  not ;  It  seemed  good  to  us, 
being  assembled  with  one  accord,  to  send  to  you  chosen  men,  with 

26  our  beloved  Barnabas  and  Patd;   Men  that  have  hazarded  their 

27  lives  for  the  name  of  our  Lord  Jesus  Christ.  We  have  sent 
therefore  Judas  and  Silas,  who  will  also  tell  you  the  same  things 

28  by  mouth.  For  it  seemed  good  to  the  Holy  Ghost  and  to  us,  that 
uo  farther  burden  be  laid  upon  you  than  these  necessary  things, 

29  To  abstain  from  meats  offered  to  idols,  and  blood,  and  things 
strangled,  and  fornication ;  from  which  keeping  yourselves  ye  will 
do  well.     Fare  ye  well. 

liifl  pOHteritj,  whenever  thej  killed  any  creature  for  food,  to  abstain  from  the 
blood  thereof.  It  was  to  be  poured  upon  the  ground  as  water :  doubtless  m  ho- 
nour of  that  blood  which  was  in  duo  time  poured  out  for  the  sin  of  the  world. 

21.  Perhaps  the  connection  is,  To  the  Jews  we  need  write  nothing  on  these 
heads ;  for  they  hear  the  law  continually. 

22.  With  the  whole  Church — Which  therefore  had  a  part  therein ;  to  tend  cho- 
sen men — Who  might  put  it  beyond  all  dispute,  thai  this  was  the  judgment  of  the 
apottles  and  all  the  brethren. 

33.  Writing  thus,  and  sending  it  by  their  hand — ^The  whole  conduct  of  this 
affidr  plainly  shows  that  the  Church  in  those  days  had  no  conception  of  St. 
Peter's  primacy,  or  of  his  being  the  chief  judge  in  controversies.  For  the 
decree  is  drawn  up,  not  according  to  his,  but  the  Apostle  James's  proposal  and 
direction:  and  that  in  the  name,  not  of  St.  Peter,  but  of  all  the  apostles  and 
elden,  and  of  the  whole  Church.  Nay,  St.  Pcter*s  name  is  not  mentioned  at  all, 
either  in  the  order  for  sending  to  Jerasalem  on  the  question,  vor.  2,  or  in  the 
address  of  the  messengers  concerning  it,  ver.  4,  or  in  the  letter  which  was  written 
ia  answer. 

24.  Forasmuch  as,  Slc. — ^The  simplicity,  weightinoss,  and  conciseness  of  this 
letter  are  highly  observable. 

26.  Men  that  have  hazarded  their  lives — This  is  spoken  of  Paul  and  Barnabas. 

27.  Who  will  tell  you  the  same  things — Which  we  have  written. 

28.  These  necessary  things — All  of  these  were  necessarv  tor  that  time.  But 
the  first  of  them  was  not  necessary  long;  and  the  direction  concerning  it  was 
therefore  repealed  by  the  same  Spirit,  as  we  read  in  the  former  Epistle  to  the 
Corinthians. 

29.  Blood — The  eating  which  was  never  permitted  the  children  of  God  from 
the  beginning  of  the  world.  Nothing  can  be  clearer  than  this.  For,  1.  From 
Adam  to  Noah  no  man  ate  flesh  at  all ;  consequently  no  man  then  ate  blood. 
2.  When  God  allowed  Noah  and  his  posterity  to  eat  flesh,  ho  absolutely  forbade 
them  to  eat  blood ;  and  accordingly  this,  with  the  other  six  precepts  of  Noah, 
was  delivered  down  from  Noah  to  Moses.  3.  God  renewed  this  prohibition 
by  Moses,  which  was  not  repealed  from  the  time  of  Moses  till  Christ  came. 
4.  Neither  after  his  coming  did  any  prettume  to  repeal  this  decree  of  the  Holy 
Ghost,  till  it  seemed  good  to  the  bishop  of  Rome  so  to  do,  about  the  middle  of 
the  eighth  century.  5.  From  that  time  those  Churches  which  acknowledged 
^'-  anthority  held  the  eating  of  blood  to  be  an  IndifTorent  thing.    But,  6.  In  all 


CHAPTER  XV.  319 

30  So  being  dismissed,  thoy  came  to  Antioch,  and  having  assembled 

31  the  multitude,  they  delivered  the  epistle :   Which  having  read,  they 

32  rejoiced  for  the  consolation.  And  Judas  and  Silas,  being  them« 
selves  also  prophets,  exhorted  and  confirmed  the  brethren  with 

33  many  words.     And  after  they  had  tarried  a  space,  they  were  dis- 

34  missed  with  peace  by  the  brethren  to  the  apostles.    But  it  seemed 

35  good  to  Silas  to  remain  there.  Paul  also  and  Barnabas  abode  in 
Antioch,  teaching  and  preaching  with  many  others  also  the  word 
of  the  Lord. 

36  And  after  certain  days  Paul  said  to  Barnabas,  Let  us  go  again 
and  visit  the  brethren  in  every  city  where  we  have  preached  the 

37  word  of  the  Lord,  and  see  how  they  do.     And  Barnabas  counselled 

38  to  take  with  them  John,  sumamed  Mark.  But  Paul  thought  it 
not  right  to  take  with  them  him  who  had  departed  from  them 

39  from  Pamphyli$i,  and  went  not  with  them  to  the  work*  And  there 
was  a  sharp  contention,  so  that  they  parted  from  each  other ;  and 

to  Barnabas  taking  Mark  with  him,  sailed  away  to  Cyprus ;  But  Paul 
having  chosen  Silas,  departed;  being  recommended  by  the  bre- 

41  thren  to  the  grace  of  God.  And  he  went  through  Syria  and  Cilicia 
confirming  the  Churches. 

■-■    ■     ■  III  ■  ■»  1.1    ■»       ■■»■»■!■■■■■■■■      .Mw  ■  ■  ■■       I      I   ■  ^»^^^^^«^— ^— ^»^        ■■■*       ■■        ■  m  ■    ^^— ^^^^— 

those  Churches  which  never  did  acknowledge  the  bishop  of  Rome's  authority,  it 
never  was  allowed  to  eat  blood ;  nor  is  it  allowed  at  this  day.  This  is  the  plain 
tact ;  let  men  reason  as  plausibly  as  they  please  on  one  side  or  the  other.  Prom 
which  keeping  your»elve»  ye  will  do  well — ^That  is,  ye  will  find  a  blessing.  This 
;^ntle  manner  of  concluding  was  worthy  the  apostolical  wisdom  and  goodness. 
But  how  soon  did  succeeding  councils  of  inferior  authority  change  it  into  the 
Htyle  of  anathemas !  Forms  which  have  proved  an  occasion  of  consecrating 
liome  of  the  most  devilish  passions  under  the  most  sacred  names;  and  like  some 
ill-adiusted  weapons  of  war,  are  most  likely  to  hurt  the  hand  fVom  which  they 
are  thrown. 

35.  Paul  and  Bamahat  abode  in  Antioch — And  it  was  during  this  time  that 
Peter  came  down  from  Jerusalem,  and  that  St.  Paul  withstood  him  to  the  face, 
for  separating  himself  from  the  Gentiles,  Gal.  ii,  11,  &.c. 

3G.  Let  U9  fro  and  visit  the  brethren  in  every  city  where  we  have  preached-^ 
This  was  all  that  St.  Paul  designed  at  first ;  but  it  was  not  all  that  God  designed 
by  his  journey,  whose  providence  carried  him  much  farther  than  ho  intended 
And  He  how  they  do — How  their  souls  prosper:  how  they  srow  in  faith,  hope 
love :  what  else  ought  to  be  the  grand  and  constant  inquiry  m  every  ecclesiasti- 
cal visitation  ?     R^dor,  how  dost  thou  do  ? 

37.  Barnabas  counselled  to  take  John — His  kinsman. 

38.  But  Paul  thought  it  not  right — To  trust  him  again,  who  had  deserted  them 
before :  who  had  shrunk  from  the  labour  and  danger  of  converting  those  they  were 
now  going  to  confirm. 

39.  And  there  was  a  sharp  contention — Literally,  a  paroxysm,  or  fit  of  a  fever. 
But  nothing  in  the  text  implies  that  the  sharpness  was  on  DOth  sides.  It  is  far 
more  probable  that  it  was  not ;  that  St.  Paul,  who  had  the  right  on  his  side,  (as 
he  undoubtedly  had,)  maintained  it  with  love.  And  Barnabas  taking  Mark  with 
hinit  toiled  away  to  Cyprus — Forsaking  the  work  in  which  he  was  engaged,  he 
went  away  to  his  own  country. 

40.  But  Paul  departed — Held  on  his  intended  course :  being  recommended  by 
the  brethren  to  the  grace  of  God — ^We  do  not  find  that  Barnabas  stayed  for  this. 
O  how  mighty  is  the  grace  of  God !  which  in  the  midst  of  the  world,  in  the 
midst  of  sm,  among  so  many  snares  of  Satan,  and  in  spite  of  the  incredible  weak, 
iiess  and  depravity  of  nature,  yet  overcomes  all  opposition,  sanctifies,  sustains,  and 
yreservos  us  to  the  end ! 

It  appears  not  only  that  Fkul  and  Barnabas  were  afterward  thoroughly  zeeon. 
uied,  1  Cor.  ix,  6 ;  Gal.  ii,  9 ;  but  also  that  John  wis  again  admitted  by  St.  FluJ 
»M  a  companion  in  his  labours,  Col.  iv,  10 ;  Phil.  ver.  34 ;  3  Tim.  iv,  1 


830  THE  ACTS. 

XVI.     And  he  came  down  to  Derbe  and  Lystra.     And  behold  a  cei 
tain  disciple  was  there,  named  Timotheus,  the  son  of  a  certain 

2  Jewess  that  believed ;  but  his  father  was  a  Greek  :  Who  was  well 

3  reported  of  by  the  brethren  in  Lystra  and  Iconium.  Him  Paul 
wotdd  have  to  go  forth  with  him ;  and  he  took  and  circumcised 
him,  because  of  the  Jews  who  were  in  those  places ;  for  they  all 

4  knew  his  father  that  he  yyza  a  Greek.  And  as  they  went  througli 
the  cities  they  gave  them  tlie  decrees,  which  were  made  by  the 

5  apostles  and  elders  that  were  at  Jerusalem,  to  keep.  And  the 
Churches  were  established  in  the  faith,  and  increased  in  number 
daily. 

6  And  having  gone  through  Phrygia  and  the  region  of  Galatia, 

7  being  forbid  by  the  Holy  Ghost  to  preach  the  word  in  Asia,  Coming 
to  Mysia,  they  attempted  to  go  to  Bithynia ;  but  the  Spirit  suffered 

8  them  not.     And  passing  by  Mysia,  Uiey  came  down  to  Troas. 

9  And  a  vision  appeared  to  Paul  by  night :  a  man  of  Macedonia  stood 
«nd  entreated  him,  saying.  Come  over  into  Macedonia,  and  help  us. 

10  And  as  soon  as  he  had  seen  the  vision,  immediately  we  sought  to  go 
into  Macedonia,  assuredly  inferring  that  the  Lord  called  us  to  preacli 

11  the  Gospel  to  them.     Sailing  therefore  from  Troas,  we  ran  with  a 

12  straight  course  to  Samothracia,  and  the  next  day  to  Neapolis  :  And 
from  thence  to  Philippi,  which  is  the  first  city  of  that  part  of  Ma- 
cedonia, and  a  colony. 

13  And  we  abode  in  that  city  certain  days.  And  on  the  Sabbath  wc 
went  out  of  the  gate,  by  a  river  side,  where  prayer  was  wont  to  be 


J 


XVI.  3.  He  took  and  circumcised  him  because  of  the  Jews — The  unbelieving 
Jews,  to  whom  he  designed  he  should  preach.  For  thej  would  not  have  con- 
versed with  him  at  all,  so  long  as  he  was  uncircumcisod. 

6.  And  hating  gone  through  Phrygia — And  spoken  there  what  was  sufficient, 
as  well  as  in  <£;  region  of  Galatiaj  being  forbid  by  the  Spirit  (probably  by  an 
inward  dictate)  to  speak  as  yet  in  the  proconsular  Asia,  tl.o  time  for  it  not 
being  come. 

7.  Coming  to  Mysia,  and  passing  it  6y,  as  being  a  part  of  Asiay  they  attempted 
to  go  into  Bithynia;  but  the  Spirit  suffered  them  not — Forbidding  them  as  before. 
Sometimes  a  strong  impression,  for  which  we  are  not  able  to  give  any  account,  ii> 
not  altogether  to  be  despised. 

9.  A  vision  appeared  to  Paul  by  night — It  was  not  a  dream,  though  it  was  by 
night.  No  other  dream  is  mentioned  in  the  New  Testament  than  that  of  Joseph 
and  of  Pilate's  wife.  A  man  of  Macedonia — Probably  an  angel  clothed  in  tlic 
llacedonian  habit,  or  using  the  language  of  the  country,  and  representing  the 
inhabitants  of  it.     Help  tt» — Against  Satan,  ignorance,  and  sin. 

10.  We  sought  to  go  into  Macedonia — ^This  is  the  first  place  in  which  St.  Luke 
intimates  his  attendance  on  the  apostle.  And  here  he  does  it  only  in  an  oblique 
manner.  Nor  does  he  throughout  the  history  once  mention  his  own  name,  or 
any  one  thing  which  he  did  or  said  for  the  service  of  Christianity ;  though  Paul 
speaks  of  him  in  the  most  honourable  terms,  Col.  iv,  14;  2  Tim.  iv,  11;  and  pro. 
bably  as  the  brother  whose  praise  in  the  Gospel  went  through  all  the  Churches, 
9  Cor.  viii  18.  The  same  remark  may  be  made  on  the  rest  of  the  sacred  histo- 
rians, who  every  one  of  them  show  the  like  amiable  modesty. 

11.  We  ran  with  a  straight  course — ^Which  increased  their  confidence  that  God 
had  called  them. 

12.  The  fast  city — Neapolis  was  the  first  city  they  came  to  in  that  part  of 
Macedonia  which  was  nearest  to  Asia :  in  that  part  which  was  farthest  from  it, 
PhiUppi.    The  river  Strymon  ran  between  them.    Philippi  was  a  Roman  colony. 

13.  We  went  out  of  the  gate — ^The  Jews  usually  held  their  reliflrious  assemblieh 
(either  by  csboioe  or  coostramt)  at  adUstaace  from  the  heathena :  ty  a  river  side — 


CHAPTER  XVI.  S21 

made ;  and  sitting  down,  we  spake  to  the  women  who  wore  come 

14  together.  And  a  certain  woman  named  Lydia,  a  seller  of  pnrple, 
of  the  city  of  Thyatira,  a  worshipper  of  God,  heard ;  whose  heart 
the  Lord  opened  to  attend  to  the  things  which  were  spoken  hy  Paul. 

15  And  when  she  was  baptized  and  her  family,  she  entreated  us,  saying. 
Since  ye  have  judged  me  to  be  faithful  to  the  Lord,  come  into  my 

i6  house  and  abide  there.  And  she  constrained  us.  And  as  we  were 
going  to  prayer,  a  certain  damsel  possessed  by  a  spirit  of  divination 

17  met  us,  who  brought  her  masters  much  gain  by  divining.  She 
following  after  Paul  and  us,  cried  out,  saying.  These  men  are  ser- 
vants of  the  most  high  God,  who  declare  to  you  the  way  of  salva- 

18  tion.  And  this  she  did  for  many  days.  But  Paul  being  grieved, 
turned  and  said  to  the  spirit,  I  command  thee  in  the  name  of  Jesus 

19  Christ,  to  come  out  of  her.  And  he  came  out  the  same  hour.  Bat 
when  her  masters  saw  that  the  hope  of  their  gain  was  gone,  laying 
hold  of  Paul  and  Silas,  they  dragged  them  into  the  market  place  to 

20  the  magistrates.     And  having  brought  them  to  the  pretors,  they 

21  said.  These  men,  being  Jews,  exceedingly  trouble  our  city.  And 
teach  customs,  which  it  is  not  lawful  for  us,  being  Romans,  to 

22  receive,  neither  to  observe.  And  the  multitude  rose  up  together 
against  them;  and  the  pretors  tearing  off  their  garments,  com- 

23  manded  to  beat  them  with  rods.  And  when  they  had  laid  many  stripes 
upon  them  they  cast  them  into  prison,  charging  the  jailer  to  keep 

24  them  safely;  Who  having  received  such  a  charge,  thrust  them 

25  into  the  inner  prison,  and  secured  their  feet  in  (he  stocks.     But  at 

Which  was  also  convenient  for  parifying  themaelvei.  Where  prayer  was  wont 
to  be  made — Though  it  does  not  appear  there  was  any  house  buiit  there.  We 
epnke — At  first  in  a  fkmiliar  manner.   Paul  did  not  immediatoiy  begin  to  preach. 

14.  ii  worthipper  of  God — Probably  acquainted  with  the  prophetic  writings; 
whose  heart  the  Lord  opened — ^The  Greek  word  properly  refers  to  the  opening  of 
the  eyes :  and  the  heart  has  its  eyes»  Eph.  i,  18.  These  are  closed  by  nature ; 
and  to  open  them  is  the  peculiar  work  of  God. 

15.  She  was  baptized  and  her  family — Who  can  beliove  that  in  so  many  fami. 
lies  there  was  no  infant  ?  Or  that  the  Jews,  who  were  so  long  accustomed  to 
circumcise  their  children,  would  not  now  devote  them  to  God  by  baptism  7  She 
entreated  vs — ^The  souls  of  the  faithful  cleave  to  those  by  whom  they  were 
grained  to  God.  She  constrained  us — By  her  importunity.  They  did  not  imme. 
diately  comply,  lest  any  should  imagine  they  sought  their  own  profit  by  coming 
into  Macedonia. 

17.  These  men  are — A  great  tnith :  bat  St.  Pknl  did  not  need,  nor  would  accept, 
of  such  testimony. 

19.  The  magistrates — ^The  supreme  magistrates  of  the  city.  In  the  next  Terse 
they  are  called  l^  a  title  which  often  signifies  pretors.  These  offlcers  exercised 
both  the  military  and  civil  authority. 

20.  Being  Jews — A  nation  peculiarly  despised  by  the  Romans. 

21.  And  teach  customs  which  it  is  not  lawful  for  us  to  receive — ^The  world  has 
received  all  the  rules  and  doctrines  of  all  the  philosophers  that  ever  were.  But 
this  is  a  property  of  Gospel  truth :  it  has  something  in  it  peculiarly  intolerable  to 
the  world. 

23.  They  laid  many  stripes  upon  them  >  Either  they  did  not  immediately  say 
they  were  Romans,  or  in  the  tumult  it  was  not  regarded.  Charging  the  jmUer 
— Perhaps  rather  to  quiet  the  people  than  because  they  thought  them  criminal. 

24.  Secured  their  feet  in  the  stocks — ^These  were  probably  those  larse  pieces  of 
wood,  in  use  among  the  Romans,  which  not  only  loaded  the  legs  of  the  prisoner, 
but  also  kept  them  extended  in  a  very  painful  manner. 

95.  Paul  and  Silas  sung  a  hymn  ta  God— Notwithatandiiig  woarinoM^  kooger, 

21 


333  THE  ACTS. 

midnight  Paul  anvl  Silas  having  prayed,  sung  a  h3ann  to  God .  and 

26  the  prisoners  heard  them.  And  suddenly  there  was  a  great  earth- 
quake, so  that  the  foundations  of  the  prison  were  shaken:  and 
immediately  all  the  doors  were  opened,  and  every  one's  bands  were 

27  loosed.  Aiid  the  jailer  awaking  out  of  his  sleep,  and  seeing  the 
doors  of  the  prison  opened,  drew  his  sword,  and  was  going  to  kill 

28  himself,  supposing  the  prisoners  were  fled.  But  Paul  ched  with 
a  loud  voice,  saying.  Do  thyself  no  harm ;  for  we  are  all  here. 

29  Then  he  called  for  lights,  and  sprang  in,  and  trembling,  fell  down 

30  before  Paul  and  Silas.     And  having  brought  them  out  he  said.  Sirs, 

31  what  must  I  do  to  be  saved  ?    And  they  said,  Believe  in  the  Lord 

32  Jesus  Christ,  and  thou  shalt  be  saved  and  thy  household.  And  they 
spake  tlie  word  of  the  Lord  to  him  and  to  all  that  were  in  his  house. 

33  And  taking  them  that  very  hour  of  the  night,  he  washed  their 
stripes,  and  was  immediately  baptized,  he  and  all  his  household. 

34  And  having  brought  them  up  into  his  house,  he  set  a  table  before 
them,  and  rejoiced,  believing  in  God  with  his  whole  family. 

35  And  when  it  was  day,  the  pretors  sent  the  sergeant,  saying,  Let 

36  those  men  go.     And  the  jailer  told  Paul,  The  magistrates  have  sent 

37  to  let  you  go :  now  therefore  depart,  and  go  in  peace.  But  Paul 
said  to  them,  They  have  beaten  us  publicly  uncondenmed,  and 
have  cast  us  into  prison,  who  are  Romans  :  and  do  they  now  thrust 
us  out  privately  ?   Nay  verily  :  but  let  them  come  themselves  and 

38  conduct  us  out.  And  the  sergeants  reported  these  words  to  the 
pretors ;  and  they  were  afraid  when  they  heard  that  they  were 

39  Romans.     And  they  came  and  comforted  them :  and  conducting 

40  them  out,  requested  that  they  would  depart  from  the  city.     And 

stripes,  amd  blood*  And  ths  prisoners  heard — ^A  song  to  which  they  were  not 
•ooustomed. 

38.  But  Paul  cried — As  they  were  all  then  in  the  dark,  it  is  not  easy  to  say, 
how  Paul  knew  of  the  jailer's  purpose ;  unless  it  were  by  some  immediate  notice 
from  God,  which  is  by  no  means  incredible.  With  a  loud  voice — ^Through 
earnestness,  and  becaose  he  was  at  some  distance.  Do  thyoelfno  harm — Althoagh 
IbB  Christian  ^aith  opens  the  prospect  into  another  life,  yet  it  absolutely  forbids 
and  effectually  prevents  a  man's  discharging  himself  from  this. 

SO.  Siro — He  did  not  style  them  so  the  day  before.  What  muet  I  do  to  be 
eawed  ? — From  the  guilt  I  feel  and  the  vengeance  I  fear  7  Undoubtedly  God  then 
set  his  sins  in  array  before  him,  and  convinced  him  in  the  clearest  and  strongest 
manner  that  the  wrath  of  God  abode  upon  him. 

.31.  Thou  shalt  be  eaved  and  thy  houeehold^-^l£  ye  believe.  They  did  so,  and 
were  saved. 

33.  He  waehed  their  etripeo— It  should  not  be  forffot,  that  the  apostles  had  not 
the  power  of  working  miraculous  cures  when  they  pleased,  either  on  themselves, 
or  their  dearest  friends.  Nor  was  it  expedient  they  should,  since  it  would 
have  frustrated  many  wise  designs  of  God,  which  were  answered  by  their 
sofibrings. 

34.  ne  oet  a  table  before  them  and  rejoiced — ^Faith  makes  a  man  joyful,  pru- 
dent, liberal. 

35.  The  pretors  sent — Bein^  probably  terrified  by  the  earthquake  ;  sayings  Let 
those  men  go — How  different  m>m  the  charge  given  a  few  hours  before  I  And  how 
great  an  ease  of  mind  to  the  jailer ! 

37.  They  have  beaten  us  publielyt  being  Romans — St.  Paul  does  not  always 
plead  this  privilege.  But  in  a  country  where  they  were  entire  strangers,  such 
treatment  might  have  brought  upon  them  a  suspicion  of  having  been  guilty  of 

Mne  uncommon  crime,  and  so  have  hindered  the  course  of  the  Gospel. 

40.  Wkm  tksy  kmd  seen  ths  hrsthren^  they  comforted  ihgm  and  dspmrted-- 


CHAPTER  XVII.  323 

coming  out  of  tbe  prison,  they  entered  into  the  house  tjf  Lydia : 
and  when  they  had  seen  the  brethren,  they  comforted  them  and 
departed. 
XVII.     And  having  journeyed  through  Amphipolis  and  ApoUonia, 
they  came  to  Thessalonica,  where  there  was  a  synagogue  of  the 

2  Jews.  And  Paul,  according  to  his  custom,  went  in  to  them,  and 
three  Sabbath  days  discoursed  with  them  from  the  Scriptures; 

3  Opening  them  and  evincing,  That  Christ  ought  to  suffer,  and  to  rise 
from  the  dead,  and  that  this  is  the  Christ,  ei^n  Jesus,  whom  I 

4  declare  unto  you.  And  some  of  them  believed,  and  were  joined  to 
Paul  and  Silas,  and  a  great  number  of  the  devout  Greeks,  and  not 

5  a  few  of  the  principal  women.  But  the  Jews  who  believed  not, 
filled  with  zeal,  taking  to  them  some  of  the  mean  and  profligate 
fellows,  and  making  a  mob,  set  all  the  city  in  an  uproar ;  and 
assaulting  the  house  of  Jason,  sought  to  bring  them  out  to  the  people. 

6  But  not  finding  them,  they  dragged  Jason  and  certain  brethren  to 
the  rulers  of  the  city,  crying  aloud,  These  men,  that  have  turned 

7  the  world  upside  down,  are  come  hither  also :  Whom  Jason  hath 
privately  received  :  and  all  these  men  act  contrary  to  the  decrees 

6  of  Cesar,  saying,  That  there  is  another  king,  one  Jesus.  And  they 
alarmed  the  multitude  and  the  rulers  of  the  city,  when  they  heaid 

9  these  things.  However,  having  taken  security  of  Jason,  and  of  the 
rest,  they  let  them  go. 

10  But  the  brethren  immediately  sent  away  Paul  and  Silas  by 
night  to  Berea,  who  coming  thither,  went  into  the  synagogue  of 

11  the  Jews.     These  were  more  ingenuous  than  those  of  Thessalo- 

Though  many  circumstances  now  invited  their  stay,  jet  they  wisely  complied 
with  the  request  of  the  magistrates,  that  they  might  not  seem  to  express  any 
degree  of  obstinacy  or  revenge,  or  give  any  suspicion  of  a  design  to  stir  up  thie 
people. 

XVII.  1.  And  taking  their  journey  through  Amphipolie  and  ApoUonia — St.  Luke 
seems  to  have  been  left  at  Philippi ;  and  to  have  continued  in  those  parts,  tra. 
veiling  from  place  to  place  among  the  Churches,  till  St.  Paul  returned  thither. 
For  here  he  leaves  off*  speaking  of  himself  as  one  of  St.  Paul's  company;  neither 
does  he  resume  that  style,  till  we  find  them  together  there,  chap,  xz,  5,  6.  After 
this  he  constantly  uses  it  to  the  end  of  the  hutory.  Amphipolis  and  ApoUonia 
were  cities  of  Macedonia. 

2.  And  Paul,  according  to  hie  euetom — Of  doinff  all  things,  as  far  as  might  be, 
in  a  regular  manner,  went  in  to  them  three  Sabbath  daye — Not  excluding  the 
days  between. 

4.  Of  theorincipal  women,  not  a  few — Our  free  thinkers  pique  themselves  upon 
observing,  tnat  women  are  more  religious  than  men ;  and  this,  in  compliment 
both  to  religion  and  good  manners,  they  impute  to  the  weakness  of  their  under, 
standings.  And  indeed  as  far  as  nature  can  go,  in  imitating  religion  by  perform- 
ing the  outward  acts  of  it,  this  picture  of  religion  may  make  a  fiurer  show  in 
women  than  in  men,  both  by  reason  of  their  more  tender  passions,  and  their 
modesty,  which  will  make  those  actions  appear  to  more  advantage.  But  in  the 
case  of  true  religion,  which  always  implies  taking  up  the  cross,  especially  iu 
time  of  persecution,  women  lie  naturally  under  a  great  disadvantage,  as  having 
less  courage  than  men.  So  that  their  embracing  the  Gospel  was  a  stronger 
evidence  of  the  power  of  him  whose  strength  is  perfected  in  weakness,  as  a 
stronger  assistance  of  the  Holy  Spirit  was  needful  for  them  to  overcome  their 
natural  foarfulness. 

11.  These  were  more  ingenuoue — Or  generous.  To  be  teachable  in  the  thiagf 
of  God  is  true  generosity  of  soul.  The  receiving  the  word  with  oil  readineee  rf 
mind,  and  the  moet  accurate  search  into  the  truui,  are  well  consistent. 


334  THE  ACTS. 

nica,  recemng  the  word  with  all  readiness  of  mind,  and  daily 

12  searching  the  Scriptures,  whether  those  things  were  so.  There- 
fore many  of  them  believed,  and  of  the  Grecian  women  of  con- 

13  siderable  rank,  and  of  the  men  not  a  few.  But  when  the  Jews  of 
Thessalonica  knew  that  the  word  of  God  was  preached  by  Paul  at 
Berea  also,  they  came  thither  likewise,  and  stirred  up  the  muUi- 

14  tade.     Then  the  brethren  sent  away  Paul  immediately,  to  go  as  it 

15  were  to  the  sea ;  but  Silas  and  Timothy  continued  there.  And 
they  that  conducted  Paul,  brought  him  as  far  as  Athens,  and  hav- 
ing received  an  order  to  Silas  and  Timothy,  to  come  to  him  with 
all  speed,  they  departed. 

16  Now,  while  Paul  was  waiting  for  them  at  Athens,  his  spirit  was 
pnovoked  within  him,  seeing   the  city  wholly  given  to  idolatry. 

17  He  therefore  discoursed  in  the  synagogue  to  the  Jews  and  the 
devout  persons,  and  in  the  market  place  daily  to  those  whom  he 

1 8  met  with.  Then  some  of  the  Epicurean  and  Stoic  philosophers 
encountered  him :  and  some  said.  What  would  this  babbler  say  ? 
Others,  He  seemeth  to  be  a  proclaimer  of  strange  gods ;  because 

19  he  preached  to  them  Jesus,  and  the  resurrection.  And  they  took 
him  and  brought  him  to  the  Areopagus,  saying,  May  we  know 

20  what  this  new  doctrine  is,  which  is  spoken  by  thee  ?  For  thou 
bringest  certain  strange  things  to  our  ears ;   we  would  therefore 

21  know  what  these  things  mean:  (For  all  the  Athenians,  and  the 
strangers  sojourning  there,  spent  their  time  in  nothing  else  but 
telling  or  hearing  some  new  thing.) 

■19.  Many  of  ihem — Of  the  Jewi.  And  of  the  Oreeian  women— Who  were 
followed  by  their  hnebanda. 

16.  While  Paul  toae  waiting  for  them — ^Having  no  design,  as  it  leems,  to  preach 
at  Athens,  bat  his  zeal  for  God  drew  him  into  it  unawares,  without  staying  till 
bis  companions  came. 

18.  Some  of  the  Epicurean  and  Stoic  phiheophero — ^The  Epicureans  entirely 
denied  a  proyidonce,  and  held  the  world  to  bo  tne  effect  of  mere  chance ;  assert, 
ing  sensual  pleasure  to  be  man's  chief  good,  and  that  the  soul  and  body  died  to. 
geiher.  The  Stoics  held,  that  matter  was  eternal ;  that  all  things  were  governed 
by  irresistible  fate ;  that  virtue  was  its  own  sufficient  reward,  and  vice  its  own 
sufficient  punishment.  It  is  easj  to  see,  how  happily  the  apostle  levels  his  dis. 
course  at  some  of  the  most  important  errors  of  each,  while,  without  expressly 
attacking  either,  he  gives  a  plain  summary  of  his  own  religious  principles.  What 
would  thio  babbler  oay  ? — Such  is  the  language  of  natural  reason,  full  of,  and 
satisfied  with  itself.  Yet  even  here  St.  Paul  had  some  fruit ;  though  nowhere 
1ms  than  at  Athens.  And  no  wonder,  since  this  city  was  a  seminary  of  philoso. 
pbers,  who  have  ev^r  been  the  pest  of  true  religion.  He  seemeth  to  be  a  mo^ 
elaimer — ^This  he  returns  upon  them  at  the  33d  verse ;  of  etrange  godo — Sucn  as 
are  not  known  even  at  Athens.  Because  he  preached  to  them  Jeeue  and  the  reeur. 
r$etion—A  god  and  a  goddess.  And  as  stupid  as  this  mistake  was,  it  is  the  less 
to  be  wondered  at,  since  the  Athenians  might  as  well  count  the  resurrection  a 
deity,  as  shame,  famine,  and  many  others. 

1§.  The  AreopaguSf  or  hill  of  Mars,  (dedicated  to  Mars,  the  heathen  god  of 
war,)  was  the  place  where  the  Athenians  held  their  supreme  court  of  judicature. 
But  it  does  not  appear  he  was  carried  thither  as  a  criminal.  The  original  num. 
ber  of  its  judges  was  twelve ;  but  afterward  it  increased  to  three  hundred.  These 
were  generally  men  of  the  greatest  families  in  Athens,  and  were  famed  for 
justice  and  integrity. 

91.  And  the  strangers  sojourning  there — And  catching  the  distemper  of  them. 
Smne  new  thing — l^e  Greek  word  signifies  some  newer  thing.  New  things 
qoiokly  grew  eneap,  and  they  wanted  Uioee  that  were  newer  stilL 


CHAPTER  XVII.  825 

22  Then  Paul  standing  in  the  midst  of  the  Areopagus,  said,  Ye  men 
of  Athens,  I  perceive  that  ye  are  greatly  addicted  to  the  worship 

23  of  invisible  powers.  For  as  I  passed  along  and  beheld  the  objects 
of  your  worship,  I  found  an  altar,  on  which  was  inscribed,  TO 
THE    UNKNOWN    GOD:    him   therefore   whom   ye  worship 

24  without  knowing  him,  I  proclaim  unto  you.  God  who  made  the 
world  and  all  things  therein,  being  the  Lord  of  heaven  and  earth, 

25  dwelleth  not  in  temples  made  with  hands :  Neither  is  he  served 
by  men's  hands,  as  though  be  needed  any  thing,  he   himself 

26  giving  to  all  life,  and  breath,  and  all  things.  And  he  hath  made 
of  one  blood  the  whole  nation  of  men,  to  dwell  on  all  the  face 
of  the  earth,  having  Jetermined  the  times  before  appointed,  and 

27  the  bounds  of  their  habitation:  That  they  might  seek  God,  if 
haply  they  might  feel  afler  him  and  find  him,  though  he  be  not  far 

28  from  every  one  of  us.  For  in  him  we  live,  and  move,  and  have 
our  being ;  as  certain  likewise  of  your  own  poets  have  said,  For 

32.  Then  Paul  standing  in  tJie  midst  of  the  Areopagus — An  ample  theatra ; 
Maid — Giving  them  a  lecture  of  natural  divinity,  with  ^mirable  wiadom^  acute, 
neu,  fulneaa,  and  courtesy.  The^  inquire  after  new  things :  Paul  in  his  divinely 
philosophical  discourse,  begins  with  the  first,  and  goes  on  to  the  last  thinn,  both 
which  were  new  things  to  them.  He  points  out  the  origin  and  the  end  of  all 
things,  concerning  which  they  had  so  many  disputes,  and  equally  refiitee  both 
the  Epicurean  and  Stoic,  ipereeine — With  what  clearness  and  freedom  does 
he  speak !  Paul  against  Athens ! 

23.  /  found  an  altar — Some  suppose  this  was  set  up  by  Socrates,  to  express 
in  a  covert  way  his  devotion  to  the  only  true  God,  while  he  derided  the  plurality 
of  the  heathen  gods,  for  which  he  was  condemned  to  death :  and  others,  that 
whoever  erected  this  altar,  did  it  in  honour  to  the  God  of  Israel,  of  whom  there 
was  no  image,  and  whose  name  Jehovah  was  never  made  known  to  the  idolatrous 
Gentiles.  Him  proclaim  I  unto  you — ^Thus  he  fixes  the  wandering  attention  of 
these  blind  philosophers ;  proclaiming  to  them  an  unknown,  and  yet  not  a  new 
God. 

34.  Chd  who  made  the  world — ^Thus  is  demonstrated  even  to  reason,  the  one, 
true,  good  Grod ;  absolutely  different  firom  the  creatures,  from  every  part  of  the 
visible  creation. 

35.  Neither  U  he  served  as  though  he  needed  any  thing,  or  person-^The  Greek 
word  equally  takes  in  both.  To  all — That  live  and  breathe ; — ^in  him  we  live ; 
and  breathe--'ln  him  me  move.  By  breathing  life  is  continued.  1  breathe  this 
moment :  the  next  is  not  in  my  power :  and  all  things — For  in  him  we  are.  So 
exactly  do  the  parts  of  this  discourse  answer  each  other. 

36.  He  hath  made  of  one  blood  the  tohoU  nation  of  men — By  this  expression  the 
apostle  showed  them  m  the  most  unaffected  manner,  that  though  he  was  a  Jew, 
he  was  not  enslaved  to  any  narrow  views,  but  looked  on  all  mankind  as  his  hre. 
thren :  having  determined  the  times — ^That  it  is  God  who  gave  men  the  earth  to 
inhabit,  Paul  proves  from  the  order  of  times  and  places,  showing  the  highest 
wisdom  of  the  Duposer,  superior  to  all  human  counsels.  And  the  bounds  of  their 
habitatun^-^By  mountains,  seas,  rivers,  and  the  like. 

37.  //  haply—The  way  is  open;  God  is  ready  to  be  found.  Bat  he  will  lay 
no  force  upon  man ;  they  might  feel  after  Aim— This  is  in  the  midst  between 
seeking  and  finding.  Feeling  being  the  lowest  and  grossest  of  all  our  senses,  is 
fitly  applied  to  the  low  knowledge  of  God;  though  he  be  not  far  from  every  one 
of  us— We  need  not  go  far  to  seek  or  find  him.  He  is  very  near  us ;  in  us.  It 
is  only  perverse  reason  which  thinks  he  is  a&r  off. 

38.  In  him — Sot  in  ourselves,  we  live,  and  move,  and  have  our  being—Thm  de. 
notes  liis  necessary,  intimate,  and  most  efficacious  presence.  No  words  can  bet. 
ter  express  the  continual  and  necessary  dependence  of  all  created  beings,  in  their 
existence  and  all  their  operations,  on  the  first  and  almighty  cause,  whieh  the 
tmest  philosophy  as  well  as  divinity  taaohes.    As  eertmm  also  of  your  mm  poets 


328  THE  ACTS. 

15  with  you.  But  if  it  be  a  question  of  words  and  names,  and  of 
your  law,  look  ye  to  it;  for  I  will  be  no  judge  of  these  matters. 

16  And  he  drove  them  away  from  the  judgment  scat.     Then  they  ail 

17  took  Sosthenes,  the  ruler  of  the  synagogue,  and  beat  him  before 
the  judgment  seat.     And  Gallio  cared  for  none  of  these  things. 

18  And  Paul  still  continued  many  days ;  and  then  taking  leave  of 
the  brethren,  sailed  thence  for  Syria,  and  with  him  Prise  ilia  and 
Aquila,  having  shaved  his  head  at  Cenchrea ;  for  he  had  a  vow. 

19  And  he  came  to  Ephesus  and  left  them  there ;  but  he  himself 

20  going  into  the  synagogue,  reasoned  with  the  Jews.  But  though 
they  entreated  him  to  tarry  longer  with  them,  ho  consented  not . 

21  But  took  his  leave  of  them,  saying,  I  must  by  all  means  keep  the 
approaching  feast  at  Jerusalem,  but  I  will  return  to  you  again,  if 

22  God  will.  And  he  set  sail  from  Ephesus.  And  landing  at  Cesa- 
rea,  he  went  up  and  saluted  the  Church,  and  went  down  to  Antioch. 

23  And  having  spent  some  time  there,  he  departed  and  went  through 
the  country  of  Gralatia  and  Phrygia  in  order,  confirming  all  the 
disciples. 

24  Now  a  certain  Jew,  A  polios  by  name,  bom  at  Alexandria,  an 

25  eloquent  man,  mighty  in  the  Scriptures,  came  to  Ephesus.  This 
man  had  been  instructed  in  the  way  of  the  Liord,  and  being  fervent 
in  spirit  he  spake  and  taught  diligently  the  things  of  Jesus,  know- 


15.  But  if  it  6e-*He  speaks  with  the  utmost  coolness  and  contempt,  a  question 
of  Harness— The  names  of  the  heathen  gods  were  fables  and  shadows.  But  the 
question  concerning  the  name  of  Jesus  is  of  more  importance  than  all  things 
else  under  heaven.  Yet  there  is  this  singularity  (among  a  thousand  others)  in 
the  Christian  religion,  that  human  reason,  curious  as  it  is  in  all  other  things, 
abhors  to  inquire  mto  it. 

17.  Then  they  all  took  Soethenee — ^The  successor  of  Crispus,  and  probably 
Full's  chief  accuser,  and  beat  him — It  seems  because  he  had  occasioned  them  so 
much  trouble  to  no  purpose,  before  the  judgment  seat — One  can  hardly  think  in 
the  sight  of  Gallio,  though  at  no  great  distance  from  him.  And  it  seems  to 
have  had  a  happy  effect.  For  Sosthenes  himself  was  afterward  a  Christian, 
1  Cor.  i,  1, 

18.  Paul  continued  many  days^Ader  the  year  and  six  months,  to  confirm 
the  brethren.  Aquila  having  shaved  his  head — ^As  was  the  custom  in  a  vow,  chap. 
xzi,  24 ;  Num.  vi,  18.  At  Cenchrea — A  seaport  town,  at  a  small  distance  from 
Corinth. 

21.  /  mtist  by  all  means  keep  the  feast  at  Jerusalem — ^This  was  not  from  any 
apprehension  that  ho  was  obliged  in  conscience  to  keep  the  Jewish  feasts ;  but 
to  take  the  opportunity  of  meeting  a  great  number  of  his  countrymen  to  whom 
he  might  preach  Christ,  or  whom  he  might  farther  instruct,  or  free  from  the 
prejudices  they  had  imbibed  against  him.  Bmt  I  will  return  to  you — So  he  did, 
chap,  xiz,  1. 

33.  And  landing  at  Cesarea,  he  went  up — Immediately  to  Jerusalem;  and 
saluted  the  CAurr£~Eminently  so  called,  being  the  mother  Church  of  Christian 
believers:  and  having  kept  the  feast  there,  he  went  down  from  thence  to 
Antioch. 

33.  He  went  over  the  country  of  Galaiia  and  Phrygia — It  is  supposed,  spend, 
ing  about  four  years  therein,  including  the  time  he  stayed  at  Ephesus. 

34.  An  eloquent  man^  mighty  in  the  Scriptures — Of  the  Old  Testament.  Every 
talent  may  bo  of  use  in  the  kingdom  of  Goid,  if  joined  with  the  knowledge  of  the 
Scriptures  and  fervour  of  spirit. 

S^.  This  man  had  been  instructed-^Though  not  perfectly,  in  the  way  of  the 
Lord — In  the  doctrine  of  Christ.  Knowing  only  the  baptism  of  John — Only  what 
John  taught  those  whom  he  baptized,  namely,  to  repent  and  believe  in  a  Messiah 
shortly  to  appear. 


CHAPTER  XIX.  339 

26  ing  only  the  baptism  of  John.  And  he  spake  boldly  in  the  syna- 
gogue.    And  Aquila  and  Priscilla  hearing  him,  took  him  to  their 

27  house,  and  explained  to  him  the  way  of  God  more  perfectly.  And 
when  he  was  desirous  to  go  over  to  Achaia,  the  brethren  wrote, 
exhorting  the  disciples  to  receive  him ;  who  being  come  thither, 

28  greatly  helped  through  grace  them  that  had  believed.  For  he  ear- 
nestly debated  with  the  Jews  in  public,  showing  by  the  Scriptures 
that  Jesus  was  the  Christ 

XIX.  Now  while  Apollos  was  at  Corinth,  Paul  having  passed  through 
the  upper  parts,  came  to  Ephesus ;  and  finding  certain  discif^es, 

2  He  said  to  them,  Have  ye  received  the  Holy  Ghost  since  ye 
believed  ?     And  they  said  to  him,  Nay,  we  have  not  so  much  as 

3  heard,  whether  there  be  any  Holy  Ghost.  He  said  to  them,  Into 
what  then  were  ye  baptixed  ?    And  they  said.  Into  John's  baptism. 

4  And  Paul  said,  John  baptized  with  the  baptism  of  repentance,  tell- 
ing the  people  to  believe  on  him  that  was  to  come  aAer  him,  that 

5  is,  on  Jesus.     And  hearing  this,  they  were  baptized  in  the  name 

6  of  the  Lord  Jesus.  And  Paul  laying  his  hands  on  them,  the  Holy 
Ghost  came  upon  them,  and  they  spake  with  tongues  and  prophe- 

7  sied.     And  they  were  in  all  about  twelve  men.     And  going  into 

8  the  synagogue,  he  spake  boldly,  for  three  months  discoursing  and 

9  persuading  the  things  concerning  the  kingdom  of  Grod.  But  when 
some  were  hardened  and  believed  not,  but  spake  reproachfully  of 
the  way  before  the  multitude,  he  departed  from  them,  and  separated 
the  disciples,  discoursing  daily  in  the  school  of  one  Tyrannus. 

10  And  this  was  done  for  the  space  of  two  years,  so  that  all  the 

^     -     - 

36.  He  9pahe — ^Privately ;  uid  taught  publicly.  Probably  he  returned  to  live 
at  Alexandria,  soon  after  he  had  been  baptized  by  John  ;  and  so  had  no  oppor- 
tunitv  of  being  fully  acquainted  with  the  doctrines  of  the  Gospel,  as  delivered 
by  Christ  and  his  apostles.  And  explained  to  him  the  way  of  Ood  ntore  perfectly 
— He  who  knows  Christ,  is  able  to  instruct  even  those  that  are  mighty  in  tlw 
Scriptures. 

27.  Who  ^eatly  helved  through  grace — It  is  throuarh  grace  only  that  any  gift 
of  any  one  is  profitable  to  another.  Them  that  had  fteiicveil— >Apollo8  did  not 
plant,  but  water.  This  was  the  peculiar  gift  which  he  had  received.  And  he  was 
better  able  to  convince  the  Jews,  than  to  convert  the  heathens.  v 

XIX.  1.  Having  patted  through — Galatia  and  Phrygia,  which  were  termed  tile 
upper  parts  of  Ana  Minor,  Certain  diteipleo — Who  had  been  formerly  baptised 
by  John  the  Baptist,  and  since  imperfectly  instructed  in  Christianity. 

2.  Have  ye  received  the  Holy  Ohoet  7 — ^The  extraordinary  gifts  of  the  Spirit,  as 
well  as  his  sanctifying  graces  7  We  hone  not  oo  much  at  Aeorif— Whether  there 
be  any  such  gifts. 

3.  Into  what  were  ye  haptixed — Into  what  dispensation  ?  To  the  sealing  of 
what  doctrine  7  Into  John^t  haptimn^-'We  were  baptixed  by  John  and  believe 
what  he  taught. 

4.  John  baptixed — ^That  is,  the  whole  baptism  and  preaching  of  John  pointed 
at  Christ.  After  this  John  is  mentioned  no  more  in  the  New  Testament.  Here 
he  gives  way  to  Christ  altogether. 

5.  And  hearing  tAts,  they  were  haptixed — "By  some  other.  Paul  only  laid  hit 
kande  upon  them.  They  were  baptixed — They  were  baptiked  twice ;  but  not  with 
the  same  baptism.  John  did  not  administer  that  baptism  which  Christ  afterward 
commanded,  that  is,  in  the  name  of  the  Father,  Son,  and  Holv  Ohost. 

9.  The  way — ^The  Christian  way  of  worshipping  Ood.  He  departed — Leaving 
them  their  synagogue  to  themselves.  Dioeoureing  daily — Not  on  the  Sabbath 
only,  in  the  echool  of  one  Tyrannuo — ^Wbich  we  do  not  find  was  any  otherwise 
consecrated,  than  by  preaching  the  Goepel  there. 

10.  All  who  desired  it  among  th§  inhabitmits  ef  ihd  proooDsular  Jtis,  new 


330  THE  ACTS. 

inhabitants  of  Asia,  both  Jews  and  Greeks,  heard  the  word  of  the 
Lord. 

11  And  God  wrought  special  miracles  by  the  hands  of  Paul,  So 

12  that  handkerchiefs  or  aprons  were  carried  from  his  body  to  the 
sick,  and  the  diseases  departed  from  them,  and  the  evil  spirits  came 

13  out  of  them.  And  some  of  the  vagabond  Jews,  exorcists,  under- 
took to  name  the  name  of  the  Lord  Jesus  over  those  who  had  evil 
spirits,  saying,  We  adjure  you  by  Jesus,  whom  Paul  preacheth. 

■14  And  there  were  seven  sons  of  one  Sceva  a  Jewish  chief  priest,  who 

15  did  this.     But  the  evil  spirit  answering  said,  Jesus  I  know,  and 

16  Paul  I  know  ;  but  who  are  ye  ?  And  the  man  in  whom  the  evil  spirit 
was,  leaping  upon  them,  and  getting  the  mastery  of  them,  prevailed 
against  them,  so  that  they  fled  out  of  that  house  naked  and  wounded. 

17  And  this  was  known  to  all,  both  Jews  and  Greeks,  dwelling  at  Ephe- 
BUS,  and  fear  fell  on  them  all,  and  the  name  of  the  Lord  Jesus  wai- 

18  magnified.     And  many  of  those  who  believed  came  confessing 

19  and  openly  declaring  their  deeds.  Many  also  of  those  who  had 
practised  curious  arts,  bringing  their  books  together,  burned  them 
before  all  men,  and  they  computed  the  value  of  them,  and  found  it 

20  fifty  thousand  pieces  of  silver.  So  powerfully  did  the  word  of  God 
grow  and  prevail. 

21  After  these  things  were  ended,  Paul  purposed  in  spirit,  having 
passed  through  Macedonia  and  Acbaia,  to  go  to  Jerusalem,  saying, 

kewrd  the  word :  St.  Paul  had  been  forbidden  to  preach  it  in  Asia  before,  chap, 
xvi,  6.     But  now  the  time  was  come. 

IL  Special  miraele^—Wroughi  in  a  very  uncommon  manner. 

13.  Evil  9pvriU — ^Who  also  occasioned  many  of  those  diseases,  which  yet  might 
appear  to  be  purely  natural. 

13.  EaureitU — Several  of  the  Jews  about  this  time  pretended  to  a  power  of 
easting  out  devils,  particularly  by  certain  arts  or  charms,  supposed  to  be  derived 
from  Solomon.  Undertook  to  name — ^Vain  undertaking !  Satan  laughs  at  all  those 
who  attempt  to  expel  him  either  out  of  the  bodies  or  the  souls  of  men  but  by 
Divine  faith.  All  the  light  of  reason  is  nothing  to  the  craft  or  strength  of  that 
subtle  spirit.  His  craft  cannot  be  known  but  by  the  Spirit  of  God ;  nor  can  his 
strength  be  conquered  but  by  the  power  of  faith. 

17.  And  the  name  of  the  Lord  Jeeue  woe  magnified — So  that  even  the  malice 
of  the  devil  wrought  for  the  furtherance  of  the  Gospel. 

18.  Many  eame  eonfetaing — Of  their  own  accoid,  and  openly  declaring  their 
deedo — The  efficacy  of  Grod's  word,  penetratin|r  the  inmost  recesses  of  their  soul, 
wrought  that  free  and  open  confetMion  to  which  perhaps  even  torments  would 
not  have  compelled  them. 

19.  Curious  aW^^Magical  arts,  to  which  that  soft  appellation  was  given  by 
those  who  practised  them.  Ephesus  was  peculiarly  famous  for  these.  And  as 
these  practices  were  of  so  much  reputation  there,  it  is  no  wonder  the  books  whicli 
taught  them  should  bear  a  grreat  price.  Bringing  their  hooka  together — As  it  were 
by  common  consent,  burnt  them — Which  was  far  better  than  selling  them,  even 
though  the  money  had  been  given  to  the  poor.  Fifty  thouaand  pieces  of  ailver 
—If  these  pieces  of  silver  be  taken  for  Jewish  shekeli,  the  sum  will  amount  to 
six  thousand  two  hundred  and  fifty  pounds. 

90.  So  powerfully  did  the  word  of  Chd  grow — In  extent,  and  prevail — In 
power  and  efficacy. 

91.  After  theae  thinga  were  ended — ^Paul  sought  not  to  rest,  but  pressed  on,  as 
if  he  had  yet  done  nothing.  He  is  already  possessed  of  Ephesus  and  Asia.  He 
purposes  for  Macedonia  and  Achaia.  lie  has  his  eye  upon  Jerusalem,  then 
upon  Rome ;  ailerward  on  Spain,  Rom.  zv,  37.  No  Cesar,  no  Alexandei  the 
Great,  no  other  hero,  comes  up  to  the  magnanimity  of  this  little  Benjamite.  Faith 
tad  lovs  to  God  and  man  had  enlarged  his  heart,  even  as  the  sand  of  the  sea. 


CHAPTER  XIX.  331 

22  After  I  have  been  there,  I  miist  see  Rome  also.  And  having  sent 
two  of  those  who  ministered  to  him,  Timotheus  and  Erastus  to 

23  Macedonia,  he  himself  stayed  in  Asia  for  a  season.     And  about 

24  that  time  there  arose  no  small  tumult  concerning  the  way.  For  a 
man  named  Demetrius,  a  silversmith,  who  made  silver  shrines  for 

25  Diana,  procured  no  small  gain  to  the  artificers :  Whom  having 
gathered  together  with  the  workmen  employed  in  such  things, 
he  said.  Sirs,  ye  know  that  our  maintenance  arises  from  this 

26  occupation.  But  ye  see  and  hear,  that  not  at  Ephesus  only,  but 
almost  through  all  Asia,  this  Paul  hath  persuaded  and  turned  aside 
much  people  :  saying,  that  they  arc  not  gods  which  are  made  Avith 

27  hands  :  So  that  there  is  danger  not  only  that  this  our  crafl  should 
come  into  disgrace,  but  also  that  the  temple  of  the  great  goddess 
Diana  should  be  despised,  and  her   majesty  destroyed,  whom 

28  all  Asia  and  the  world  worshippeth.  And  hearing  this,  they  were 
filled  with  rage,  and  cried  out,  saying,  Great  is  Diana  of  the 

29  Ephesians,  And  the  whole  city  was  filled  with  confusion :  and 
they  rushed  with  one  accord  into  the  theatre,  dragging  with  them 
Gains  and  Aristarchus,  men  of  Macedonia,  Paul's  fellow  travel- 

30  lers.     And  when  Paul  would  have  gone  in  to  the  people,  the  dis- 

31  ciples  would  not  suffer  him.  And  some  also  of  the  principal 
officers  of  Asia,  being  his  friends,  sent  to  him,  and  desired  that 

32  he  would  not  venture  himself  into  the  theatre.  Some  therefore 
cried  one  thing,  and  some  another ;  for  the  assembly  was  confused, 
and  the  greater  part  did  not  know  for  what  they  were  come  to- 

33  gether.     And  they  thrust  Alexander  forward  from  among  the  mul- 

S4.  Silver  skrinet — Silver  models  of  that  famoas  temple,  which  were  hoiu^t 
not  only  by  the  citizens,  but  by  strangers  from  all  parts.  Th*  artificer9 — ^fiie 
other  silversmiths. 

25.  The  workmen — Employed  by  him  and  them. 

26.  Saying,  that  they  are  not  gods  which  are  made  with  hando-^Thw  manifestly 
shows,  that  the  contrary  opinion  did  then  generally  prevail,  namely,  that  there 
was  a  real  Divinity  in  their  sacred  images.  Though  some  of  the  later  heathens 
■poke  of  them  just  as  the  Romanists  do  now. 

27.  There  is  danger,  not  only  that  thie  our  craft  (trade]  should  come  into  dio- 
grace,  hut  also  that  the  temple  of  the  great  goddess  Diana  should  he  despised-^ 
No  wonder  a  discourse  should  make  so  deep  an  impression,  which  was  edged  both 
by  interest  and  superstition.  The  great  goddess  was  one  of  the  standing  titles 
of  Diana.  Her  majesty  destroyed — Miserable  maies^,  which  was  Qap(S>le  of 
being  thus  destroyed !  Whom  all  Asia  and  the  world — ^That  is,  the  Roman  empire, 
worshippeth — Although  under  a  great  variety  of  titles  and  characters.  But  the 
multitude  of  those  that  err  does  not  turn  error  into  truth. 

29.  They  rushed  with  one  accord — Demetrius  and  his  company,  into  the  theatre 
— Where  criminals  were  wont  to  be  thrown  to  the  wild  bsasts,  dragging  with 
them  Oaius  and  Aristarchus-^Whon  they  could  not  find  Paul.  Probably  they 
hoped  to  oblige  them  to  fight  with  the  wild  beasts,  as  some  think  St.  Paul  had 
done  before. 

SO.  When  Paul  would  have  gone  in  to  the  people — ^Being  above  all  ftor,  to 
plead  the  cause  of  his  companions,  and  prove  they  are  not  gods  which  are  made 
with  hands. 

31.  The  principal  officers  of  Asia — ^The  Asian  priests,  who  presided  over  the 
public  games,  which  they  were  then  celebrating  in  honour  of  Diana. 

33.  The  greater  part  did  not  know  for  what  they  were  come  together — ^Which 
IS  commonly  the  case  in  such  an  assembly. 

S3.  And  they  thrusi  forward — Namely,  the  artificers  and  woiinnen,  AlequtmUr 
— Probably  some  well-known  Christian  whom  they  taw  in  the  crowd :  tkt  JmM 


332  THE  ACTS. 

titude,  the  Jews  pushing  him  on ;   and  Alexander  waving  with  his 

34  hand,  would  have  made  a  defence  to  the  people :  But  when  they 
knew  that  he  was  a  Jew,  one  voice  arose  from  them  all,  crying  out 

35  for  about  two  hours,  Great  is  Diana  of  the  Ephesians.  But  the 
register,  having  pacified  the  people,  said,  Ye  men  of  Ephesus, 
vhea  man  is  there  who  knoweUi  not,  that  the  city  of  the  Ephesians 
is  a  worshipper  of  the  great  Diana,  and  of  the  image  which  fell 

36  down  from  Jupiter  ?  Seeing  then  these  things  cannot  be  denied,  ye 

37  ought  to  be  quiet,  and  to  do  nothing  rashly.  For  ye  have  brought 
these  men,  who  are  neither  robbers  of  temples,  nor  blasphemers 

38  of  your  goddete.  If  then  Demetrius  and  the  artificers  that  are 
with  him  have  a  charge  against  any  one,  the  courts  are  held,  and 

39  there  are  proconsuls ;  let  them  implead  one  another.  But  if  ye 
inquire  any  thing  concerning  other  matters,  it  shall  be  determined 

40  in  a  lawful  assembly.     And  indeed  we  are  in  danger  to  be  ques- 
.  tioned  for  sedition  concerning  this  day;  there  being  no  cause, 

41  whereby  we  can  account  for  this  concourse.  And  having  said  these 
things,  he  dismissed  the  assembly. 

XX.  ^d  after  the  tumult  was  ceased,  Paul  having  called  the  disci- 
ples to  him,  and  exhorted  them,  departed  to  go  into  Macedonia. 

2  And  having  gone  through  those  parts,  and  exhorted  them  with 

3  much  discourse,  he  came  into  Greece.  And  having  abode  there 
three  months,  an  ambush  being  laid  for  him  by  the  Jews,  as  he 
was  about  to  sail  into  Syria,  he  determined  to  return  through  Ma- 

4  cedonia.  And  there  accompanied  him  to  Asia,  Sopater  of  Berea  ; 
and  of  the  Thessalonians,  Aristarchus  and  Secundus ;  and  Gaius  of 
Derbe  and  Timotheus ;  and  of  Aisia,  Tychicus  and  Trophimus. 

5  These  going  before,  stayed  for  us  at  Troas.     And  we  set  sail  for 

6  Philippi  after  the  days  of  unleavened  bread,  and  came  to  them  at 


kim  on — ^To  ezpoM  him  to  the  more  danger.  And  Alexander  waving 
'with  kiM  hand^^ln  token  of  deeiring  ailence,  vauld  kave  made  a  defence — For 
faimeelf  and  hie  brethren. 

34.  But  when  they  knew  that  he  woe  a  Jew — And  consequently  an  enemy  to 
ibeir  worebip  of  images ;  they  prevented  him,  by  eryingt  Great  ie  Diana  of  the 
£ph€»ian»' 

35.  Theregieter — Probably  the  chief  governor  of  the  public  games.  The  image 
which  fell  down  from  Jupiter — ^Tbey  believed  that  very  image  of  Diana,  which 
stood  in  her  teniplo,  fell  down  from  Jupiter  in  heaven.  Perhaps  he  designed  to 
insinuate,  as  if  falling  down  from  Jupiter,  it  was  not  made  with  hands,  and  so 
was  not  that  sort  of  idols  which  Paul  had  said  were  no  gods. 

37.  iVor  blaeohemere  of  your  goddeeo — ^They  simply  declared  the  one  God,  and 
the  vanity  of  idols  in  general. 

38.  There  are  proeoneuU — One  in  every  province.    There  was  one  at  Ephesus. 

39.  /n  a  lawfm  aseembly — In  such  a  regular  assembly  as  has  authority  to  judge 
of  religious  and  political  affairs. 

40.  This  eoneouree — ^He  wisely  calls  it  by  an  inoffensive  name. 

XX.  1.  After  the  tumult  wae  eeaeed — So  Demetrius  gained  nothing.  Paul 
remained  there  till  all  was  quiet. 

9.  He  came  into-  Oreeee-^ThvX  part  of  it  which  lay  between  Macedonia  and 
Achaia. 

3.  An  amhueh  being  laid  for  him — In  his  way  to  the  ship. 

4.  To  Aeia — ^There  some  of  them  left  him.  But  Trophimus  went  with  him  to 
Jeniialem,  chap,  xzi,  5^.    Aristarchus,  even  to  Rome,  chap,  xxvii,  9. 

6.  Wis  eet  oaU — St.  Luke  was  now  with  SU  Faul  again,  as  we  leani  from  hit 
■muMT  of  exprewriag  himseli; 


CHAPTER  XX.  333 

7  Troas  in  five  days,  where  we  abode  seven  days.  And  on  the  first 
day  of  the  week,  when  we  were  met  together  to  break  bread,  Paul 
being  to  depart  on  the  morrow,  preached  to  them,  and  continued 

8  his  discourse  till  midnight.     And  there  were  many  lamps  in  the 

9  upper  room  where  they  were  assembled.  And  a  certain  young 
man,  named  Eutychus,  sitting  in  the  window  fell  into  a  deep  sleep : 
and  as  Paul  still  continued  his  discourse,  being  overpowered  with 
sleep,  he  fell  down  from  the  third  story,  and  was  taken  up  dead. 

10  And  JPaul  went  down  and  fell  on  him ;  and  taking  him  in  his  arms, 

1 1  said,  Be  not  troubled ;  for  his  life  is  in  him.  And  going  up  again, 
and  having  broken  bread,  he  conversed  long  with  them,  even  till 

12  break  of  day,  and  so  departed.     And  they  brought  the  young  man 

13  alive,  and  were  not  a  little  comforted.  But  we  going  before  into 
the  ship  sailed  to  Assos,  where  we  were  to  take  up  Paul ;  for  so 

14  he  had  appointed,  being  himself  to  go  on  foot.     And  when  he  met 

15  us  at  Assos,  we  took  him  up  and  came  to  Mitylene.  And  sailing 
thence,  we  came  the  following  day  over  against  Chios,  and  the  next 
day  we  touched  at  Samos,  and  having  tarried  at  Trogyllium  the 

16  day  after  came  to  Miletus.  For  Paul  had  determined  to  sail  by 
Ephesus,  that  he  might  not  spend  any  time  in  Asia ;  for  he  hasted, 
if  it  were  possible,  to  be  at  Jerusalem  on  the  day  of  pentecost. 

17  And  sending  to  Ephesus  from  Miletus,  he  called  thither  the 

18  elders  of  the  Church.  And  when  they  were  come  to  him,  he  said 
to  them,  Ye  know  in  what  manner  I  have  conversed  among  you 

19  all  the  time  from  the  first  day  I  came  into  Asia,  serving  the  Lord 
with  all  humility,  and  with  tears,  and  trials,  which  befell  me  through 

7.  To  break  bread — ^That  is,  to  celebrate  the  Lord*i  Sapper ;  eontithied  kiM  dit* 
aniree — ^Through  ancommon  fervour  of  tpirit. 

8.  There  were  tnany  lampe  in  ike  room  where  they  were  aetemhled — ^To  prevent 
any  possible  scandal. 

§.  In  the  window — Doubtless  kept  open,  to  prevent  heat,  both  from  the  lamps 
and  the  number  of  people. 

10.  Paul  fell  on  Atmr— Itis  obeervable,  oar  Lord  never  osed  this  gesture.  But 
Elijah  and  Elisha  did  as  well  as  Paul.    Hie  life  ie  in  him — He  is  alive  again. 

11.  So  departed — ^Without  taking  any  rest  at  all. 

19.  And  they  brought  the  ymmg  man  alive — But  alas !  How  many  of  those 
who  have  allowed  themselves  to  rieep  under  sermons,  or  as  it  were  to  dream 
awake,  have  slept  the  sleep  of  eternal  death,  and  fallen  to  rise  no  more ! 

13.  Being  himedf  to  go  on  foot — ^That  he  might  enjoy  the  company  of  his 
Christian  brethren  a  little  longer,  although  he  had  passed  the  night  without 
sleep,  and  though  Assos  was  of  diffiealt  and  dangeroas  access  by  land. 

14.  Mitylene — Was  a  city  and  part  of  the  isle  of  Lesbos,  about  seven  miles  dis. 
tant  from  the  Asiatic  coast. 

16.  For  Paul  had  determined  to  eail  by  Epheeue — ^Whioh  lay  on  the  other  side 
of  the  bay.  He  hotted  to  be  at  Jeruoal^  on  the  day  of  penUcott — Because  then 
was  the  greatest  concourse  of  people. 

17.  Sending  to  Epheoue,  he  eaUed  the  elderw  of  the  Chureh-^Them  are  called 
bishops  in  the  38th  verse,  (rendered  overeeere  in  our  translation.)  Pdrhaps  elders 
and  bishops  were  then  the  same ;  or  no  otherwise  difibrent  than  are  the  rector  of 
a  parish  and  his  eorates. 

18.  Ye  know — ^H^>py  is  be  who  can  thus  appeal  to  the  conscience  of  his 
hearers. 

19.  Serving — See  the  picture  of  a  faithfhl  servant !  The  Lord— Whose  the 
Ohurch  is,  with  all  humility,  and  with  teare,  and  triaU — ^These  are  the  concomi. 
iants  of  it.  The  senrice  itself  is  described  more  particularly  in  the  fbUowing 
verse.    This  humility  he  reconunends  to  the  Ephesiaiis  themselves,  Eph.  iv,  f. 


334  THE  ACTS. 

20  the  ambushes  of  the  Jews :  And  that  I  have  withheld  nothing 
which  was  profitable,  but  have  preached  to  you,  and  taught  you, 

21  publicly  and  from  house  to  house :  Testifying  both  to  Jews  and 
Greeks  repentance  toward  God  and  faith  in  the  Lord  Jesus  Christ. 

22  And  now  being  bound  by  the  Spirit,  I  go-  to  Je^salem,  not 

23  knowing  the  things  that  shall  befall  me  there :  Save  that  the  Holy 
Ghost  testifieth  to  me  in  every  city,  saying  that  bonds  and  afflic- 

24  tions  await  me.  But  none  of  these  things  move  me ;  nor  do  I 
coimt  my  life  precious  to  myself,  so  I  may  finish  my  course  with 
joy,  and  the  ministry  which  I  have  received  of  the  Lord  Jesus,  to 

25  testify  the  Gospel  of  the  grace  of  God.  And  now  I  know  that  ye 
all  among  whom  I  have  conversed,  proclaiming  tho  kingdom  of  God, 

26  shall  see  my  face  no  more.     Wherefore  I  take  you  to  record  this 

27  day,  that  I  am  pure  from  the  blood  of  all  men :  For  I  have  not 

28  shunned  to  declare  unto  you  all  the  counsel  of  God.  Take  heed 
therefore  to  yourselves,  and  to  the  whole  fiock  over  which  the  Holy 
Ghost  hath  made  you  overseers,  to  feed  the  Church  of  God,  which 

29  he  hath  purchased  with  his  own  blood.  For  I  know  this,  that  af\er 
my  departure,  grievous  wolves  vrill  enter  in  among  you,  not  sparing 

30  the  fiock.     Yea,  from  among  yourselves  men  will  arise,  speaking 

Hit  lean  are  nMntioned  again,  ver.  31,  aa  also  2  Cor.  ii,  4 ;  Fhil.  iii,  18.  These 
pasiagea  laid  together  aupply  ua  with  the  genuine  character  of  St.  Paul.  Holy 
teara,  from  thoae  who  seldom  weep  on  account  of  natural  occurrences,  are  no 
mean  specimen  of  the  e£Scacy  and  proof  of  the  truth  of  Christianity.  Yet  joy 
is  well  consistent  therewith,  ver.  24.  The  same  person  may  be  gorrowful,  yet 
mlway9  r^oieing. 

90.  I  have  preached — ^Publicly;  and  taught — From  house  to  houee.  Else  he  had 
not  been  pure  from  their  blood.  For  even  an  apostle  could  not  discharge  his  duty 
by  public  preaching  only.    How  much  less  can  an  ordinary  pastor ! 

91.  Repentance  toward  Qod — ^The  very  first  motion  of  the  soul  toward  God  is 
a  kind  otrepentance. 

99.  Bound  hy  the  Spirit — Strongly  impelled  by  him. 

93.  Save  that — Only  this  I  know  in  general ;  the  Holy  Okoet  mUneueth — By 
other  persons.  Such  was  God's  good  pleasure  to  reveal  these  things  to  him,  not 
immediately,  but  by  the  ministry  of  others. 

94.  Nor  do  1  count  my  life  precious— It  adds  great  force  to  this  and  all  the  other 
passages  of  Scripture,  in  which  the  apostles  express  their  contempt  of  the  world, 
that  they  were  not  uttered  by  persons  like  Seneca  and  Antoninus,  who  talked 
elegantly  of  despising  the  world  in  the  fiill  affluence  of  all  its  enjoyments ;  but 
by  men  who  daily  underwent  the  greatest  calamities,  and  exposed  their  lives  in 
proof  of  their  assertions. 

95.  Ye  ohaU  $ee  my  face  no  more — ^He  wisely  inserts  this,  that  what  follows 
might  make  the  deeper  impression. 

97.  For  I  have  not  ehunned — Otherwise  if  any  had  perished,  their  Uood  would 
have  been  on  his  head. 

98.  Take  heed  therefore — ^I  now  devolve  my  care  upon  you ;  first  toyowreelvee; 
then  to  the  flock  over  which  the  Holy  Ohoet  hath  made  you  overeeero  lor  no  man, 
or  number  of  men  upon  earth,  can  constitute  an  overeeert  bishop,  or  any  other 
Christian  minister.  To  do  this  is  the  peculiar  work  of  the  Holy  Ghost:  to  feed 
the  Church  of  Ood — ^That  is,  the  believing,  loving,  holy  children  of  God;  which 
he  hath  purchaoed — ^How  precious  is  it  then  in  his  sirht !  with  hie  own  bloot^ 
For  it  is  the  Uood  of  the  only-begotten  Son  of  God,  1  John  i,  7. 

99.  Grievoue  wolvee — From  without,  namely,  false  apostles.  They  had  not  yet 
broke  in  on  the  Church  at  Ephesus. 

30.  Yea,  from  among  youreeUaee  men  wiU  ari«»-~Such  were  the  Nicolaitans, 
of  whom  Christ  complains.  Rev.  ii,  6;  lo  draw  away  diadpU^—Ftom  the  purity 
vof.tbs  Gospel,  and  the  unity  of  the  body. 


CHAPTER  XXI.  339 

31  perverse  things,  to  draw  away  disciples  after  them.  Therefore 
watch,  remembering  that  for  three  years  I  ceased  not  to  warn  every 
«ne,  night  and  day,  with  tears. 

32  And  now,  brethren,  I  commend  you  to  God,  and  to  the  word  of 
his  grace,  who 'is  able  to  build  you  up,  and  to  grive  you  an  inherit- 

33  ance  among  all  them  that  are  sanctified.    I  have  coveted  no  man's 

34  silver,  or  gold,  or  apparel.  Yea,  you  yourselves  know  that  these 
hands  have  ministered  to  my  necessities  and  to  them  that  were 

35  with  me.  I  have  dhowed  you  all  things,  that  thus  labouring  ye 
ought  to  help  the  weak,  and  to  remember  the  word  of  the  liOrd 
Jesus,  that  he  himself  said.  It  is  happier  to  give  than  to  receive. 

36  And  having  said  these  things,  he  kneeled  down,  and  prayed  with 

37  them  all.     And  they  all  wept  sore,  and  falling  on  Paul's  neck, 

38  kissed  him ;  Sorrowing  most  for  that  word  which  he  spake,  that 
they  should  see  his  face  no  more.  And  they  conducted  him  to 
the  ship. 

XXI.  And  when  we  were  torn  away  from  them,  and  had  set  sail, 
we  ran  with  a  straight  course  to  Coos,  next  day  to  Rhodes,  and 

2  from  thence  to  Patara.     And  finding  a  ship  passing  over  to  Phe- 

3  nicia,  we  went  aboard  and  set  sail.     And  coming  within  sight  of 
Cyprus,  and  leaving  it  on  the  left  hand,  we  set  sail  to  S3nria,  and 

4  landed  at  Tyre ;  for  there  the  ship  was  to  unload  her  burden.    And 

finding  disciples,  we  tarried  there  seven  days,  who  told  Paul  by  the 
■    ■     ,  '     '  -  -^gg 

31.  /  ceased  not  to  warn  every  one  night  and  day-  -This  waa  watching  indeed  1 
Who  copies  afler  this  example  7 

33.  The  word  ofhie  grace — It  is  the  grand  channel  of  it,  to  believers  as  well 
as  unbelieTers.  Who  ie  able  to  buUd  you  up — ^To  confirm  and  increase  joor 
faith,  loTe,  holiness.  God  can  thus  boild  us  up,  without  any  instrument.  But  ha 
does  build  us  up  by  them.  O  beware  of  dreaming  that  you  have  less  need  of 
human  teachers  after  you  know  Christ  than  before !  And  to  give  you  an  inherit- 
ance— Of  eternal  fflory,  among  them  that  are  eanetified — And  so  made  meet  for  it 
A  large  number  of  these  Paul  doubtless  knew,  ana  remembered  before  God. 

33.  /  have  coveted — Here  the  apostle  begins  the  other  branch  of  his  farewell 
discourse,  like  old  Samuel,  1  Sam.  zii,  3,  taking  his  leave  of  the  children  of 
Israel. 

34.  Theee  hands — Callous,  as  you  see,  with  labour.  Who  is  he  that  envies  saeh 
4  bishop  or  archbishop  as  this  7 

35.  /  have  showed  vou^Bishops,  by  my  example,  all  things — ^And  this  among 
the  rest ;  that  thus  labouring — so  far  as  the  labours  of  your  office  allow  yon 
time ;  ye  ought  to  help  the  weak — ^Those  who  are  diuibled  by  sickness,  or  any 
bodily  infirmity,  from  maintaining  themselves  by  their  own  labour.  And  to 
remember — EflEectually,  so  as  to  follow  it ;  the  word  wldch  he  hamoelf  said—* 
Without  doubt  his  disciples  remembered  many  of  his  words  which  are  not  reoorded, 
/(  is  happier  to  give — ^To  imitate  God,  and  have  him,  as  it  were,  indebted  to  us. 

37.  They  aU  wept — Of  old,  men,  yea,  the  best  and  bravest  of  men,  were  easily 
melted  into  tears ;  a  thousand  instances  of  which  might  be  produced  fi'om  pro« 
fane  as  well  as  sacred  writers.  But  now,  notwithstanding  the  effeminacy  which 
almost  universally  prevails,  we  leave  those  tears  to  women  and  children. 

38.  Sorrowing  most  for  that  word  which  he  spake,  that  they  should  see  his  face 
no  more — What  sorrow  will  be  in  the  great  day,  when  Grod  shall  speak  that  word 
to  all  who  are  found  on  the  left  hand,  that  they  shall  see  his  fkea  no  more ! 

XXI.  1.  And  when  ws  were  torn  away  from  them — Not  without  doing  violence 
both  to  ourselves  and  them. 

3.  We  landed  at  7yre— That  there  should  be  Christians  there  was  foretoid, 
Psa.  Ixxxvii,  4.  What  we  read  in  that  psalm  of  the  Philistines  and  Ethiopius 
also  may  be  compared  with  Acts  viii,  40 ;  xxvii,  4. 

4.  And  fimdimg  dise^lsst  »•  tarried  lAsrs  Hun  4«yt^In  order  to  spend  % 


336  THE  ACTS. 

5  Spirit  not  to  go  up  to  Jerusalem.  But  when  we  had  finished  those 
days,  we  departed  and  went  our  way ;  and  they  all  attended  us  out 
of  the  city,  with  their  wives  and  children :  and  kneeling  down  on 

6  the'  sea  shore  we  prayed.     And  having  embraced  each  other,  we 

7  took  ship,  and  they  returned  home.  And  having  finished  our  voy- 
age, we  came  from  Tyre  to  Ptolemais,  and  saluting  the  brethren, 

8  we  abode  with  them  one  day.  And  the  next  day  we  departed  and 
came  to  Cesarea ;  and  entering  into  the  house  of  Philip  the  evan- 

9  gelist,  who  was  one  of  the  seven,  we  abode  with  him.    And  he  had 

10  four  daughters,  virgins,  who  were  prophetesses.  And  as  we  tarried 
many  days,  a  certain  prophet  named  Agabus  came  down  from 

11  Judea.  And  coming  to  us,  he  took  up  Paul's  girdle,  and  binding 
his  own  feet  and  hands,  said.  Thus  saith  the  Holy  Ghost,  So  shall 
the  Jews  at  Jerusalem  bind  the  man  whose  girdle  this  is,  and 

12  deliver  him  into  the  hands  of  the  Gentiles.  And  when  we  heard 
these  things,  both  we,  and  they  of  the  place,  besought  him  not  to 

13  go  up  to  Jerusalem.  But  Paul  answered,  What  mean  ye,  weeping 
and  breaking  my  heart  ?    I  am  ready  not  only  to  be  bound,  but  also 

14  to  die  at  Jerusalem,  for  the  name  of  the  Lord  Jesus.  And  when 
he  would  not  be  persuaded,  we  ceased,  saying,  The  will  of  the 
Lord  be  done. 

15  And  after  these  days  we  took  up  our  carriages,  and  went  up  to 

SabkMith  with  them.  Who  told  Paul  by  the  Spirit — ^That  afflictions  awaited  him 
at  Jemsalem.  This  was  properly  what  they  said  bj  the  Spirit.  They  themselves 
advised  him  not  to  go  up.  The  disciples  seemed  to  understand  their  prophetic 
impulse  to  be  an  intimation  from  the  Spirit,  that  Paul,  if  he  were  so  minded,  might 
avoid  the  danger,  by  not  going  to  Jerusalem. 

7.  Having  finiahed  our  voyage-^From  Macedonia,  chap,  xx,  6,  we  came  to 
Pt^emaie — A  celebrated  city  on  the  sea  coast,  anciently  called  Accos.  It  is  now, 
like  many  other  once  noble  cities,  only  a  heap  of  ruins. 

8.  We  came  to  Ceearea — So  called  from  a  stately  temple  which  Herod  the  Great 
dedicated  there  to  Augustus  Cesar.  It  was  the  place  where  the  Roman  governor 
of  Judea  srenerally  resided  and  kept  his  court.  The  evangelieti  who  was  one  of 
the  «0ven  deacons-^ An  evangeUst  is  a  preacher  of  the  Gospel  to  those  who  had 
never  heard  it,  as  Philip  had  done  to  the  Samaritans,  to  the  Ethiopian  eunuch. 
and  to  all  the  towns  from  Azotus  to  Cesarea,  chap,  viii,  5,  26,  40.  It  is  not  un. 
Ukelv  he  spent  the  following  years  preaching  in  Tyre  and  Sidon,  and  the  other 
heathen  cities  in  the  neighbourhood  of  Galilee,  his  house  beinff  at  Cesarea,  a  con. 
venient  situation  for  that  purpose.  We  abode  with  him — ^We  lodged  at  his  houcK*. 
daring  our  stay  at  Cesarea. 

10.  A  certain  prophet  eame — ^The  nearer  the  event  was,  the  more  express  werft 
the  predictions  which  prepared  Paul  for  it. 

11.  Binding  hie  own  feet  and  hando — In  the  manner  that  malefactors  were  wont 
to  be  bound  when  apprehended.  So  ehall  the  Jewe  bind  the  man  whoee  girdle 
tkiM  is — St.  Paul's  bonds  were  first  particularly  foretold  at  Cesarea,  to  which  he 
afterward  came  in  bonds,  chap,  zxiu,  33. 

12.  Both  we,  (his  fellow  travellers,)  and  they  of  the  place,  hemmght  him  not  to  go 
up  to  Jerusalem^Si.  Paul  knew  that  this  predfiction  had  the  force  of  a  command. 
Thev  did  not  know  this. 

13.  Breaking  my  heart — For  the  apostles  themselves  were  not  void  of  human 
affections.  lam  ready  not  only  to  be  bound,  but  to  die — ^And  to  him  that  is  ready 
for  it,  the  burden  is  light. 

14.  And  when  he  would  not  be  perauaded — ^This  was  not  obstinacy,  but  true 
Christian  resolution.  We  should  never  be  persuaded,  either  to  do  evil,  or  to  omit 
doing  any  good  which  is  in  our  power ;  saying,  the  will  of  the  Lord  be  done — 
Which  they  were  satisfied  Paul  knew. 

ISw  We  %Mk  up  mr  coiTM^et— Our  baggage ;  which  probabiy  want  bj  sea  before. 


f 


\ 


CHAPTER  XXI.  nr 


16  Jerasalem,  and  some  of  the  diBciples  also  from  Ccsarea  went  with 
us,  and  brought  us  to  one  Mnason,  a  Cyprian,  an  old  disciple,  with 
whom  we  should  lodge. 

17  And  when  we  were  come  up  to  Jerusalem,  the  brethren  raceivvd 

18  us  gladly.     And  the  next  day  Paul  went  in  with  us  to  James,  and 
^                      19  all  the  elders  were  present.     And  baring  saluted  them,  he  stTe 

them  a  particular  account  of  thoee  things  which  God  had  done 

20  among  the  Gentiles  by  his  ministry.     And  having  heard  it,  they 
I  glorified  God,  and  said  to  him,  Thou  seest,  brother,  how  many 

thousands  of  believing  Jews  there  are,  and  they  are  all  aealoos 

21  for  the  law.  But  they  have  been  informed  concerning  thee,  that 
thou  teachest  the  Jews  who  are  among  the  Gentiles,  to  apoetatizo 
from  Moses,  telling  them  not  to  circumcise  their  children,  nor  to 

22  walk  af\er  the  customs.  What  is  it  therefore?  The  raoldtade 
must  needs  come  together ;  for  they  will  hear  that  thou  ait  come. 

f  23  Therefore  do  this  that  we  say  to  thee :  there  are  with  us  four  men, 

2'i  who  have  a  vow  on  them :  Take  them  and  purify  thyself  with  them, 
and  be  at  charges  with  them,  that  they  may  shave  their  heads :  and 
all  will  know,  that  there  is  nothing  of  those  things  which  they  hav# 
heard  of  thee ;  but  that  thou  thyself  walkest  orderly,  keeping  the 
25  law.  As  touching  the  Gentiles  that  believe,  we  have  written  and 
determined,  that  they  should  observe  no  such  thing;  save  only 
that  they  keep  themselves  from  what  is  offered  to  idols,  and  firbm 
3  26  blood,  and  from  what  is  strangled,  and  from  fornication.    Then 


^= 


What  they  took  with  them  now  in  particular  waa  the  alms  they  were  oanjinf  t# 
Jemealem,  chap,  zxiv,  17. 

16.  The  disciplet  brought  u«  to  one  Afnojon,  a  Cyprian^  an  old  discifU  Hi 
was  a  native  of  Cyprus,  but  an  inhabitant  of  Jerusalem,  and  probably  one  of  the 
first  converts  there. 

16.  Paul  uyent  in  woitk  «• — That  it  might  appear  we  are  all  of  one  mind,  te 
Jamee — Commonly  called  the  Lord's  brother ;  the  only  apostle  then  prsaiding  over 
the  Churches  in  Judea. 

20.  They  are  all  xeaknufor  the  law — For  the  whole  Mosaic  dispansation.  How 
astonishing  is  thu !  Did  none  of  the  apostles,  beside  St.  Paul,  know  Ihat  this 
dispensation  was  now  abolished  7  And  if  they  did  both  know  and  testi^  thii^ 
how  came  their  hearers  not  to  believe  them  ? 

21.  They  have  heem  udormed  eomeerming  thee,  that  thom  teacheet  the  Jwmg  .mti 
to  etreunuiee  their  children,  nor  to  walk  after  the  cuetome — Of  the  Motaic  law. 
And  to  undoubtedly  he  did.  And  so  he  wrote  to  all  the  Chnrcbea  U  Oalatia, 
amon|r  whom  were  many  Jews.  Yea,  and  James  himself  had  long  befim  aMeated 
to  Peter,  affirming  before  all  the  apostles  and  all  the  brethren,  chap,  xv,  10,  Tint 
this  very  law  was  a  yoke  which  (said  he)  luither  am  fathtre  nor  we  lecra  oils  to 
hear — Aniazuig !  that  they  did  not  know  this  !  Or,  that  if  they  did,  thej  did  not 
openly  testify  it  at  all  haaards,  to  every  Jewish  convert  in  Jerusalem ! 

22.  TTAof  is  It  Oere/ore— What  is  to  be  done  7  The  multiiude  mmH  meie  em»e 
together — ^They  will  certainly  gather  together  in  a  tumultuous  manner,  nnkes 
tlMy  be  some  way  pacified. 

23.  Therefore — ^To  obviate  their  prejudice  against  thee  :  do  thi$  that  we  my  ft 
t]u0 — Doubtless  they  wteant  this  advioe  tocU ;  but  could  Ptuil  follow  it  tn'  goolj 
sincf«rity  7  Was  not  the  yielding  so  ftr  to  the  judgment  of  others  too  gMt  a 
deference  to  be  paid  to  any  mere  men  T 

24.  And  all  wHl  hww-'that  thou  thyee^  waUceat  orderly,  keeping  O*  lew 
Ought  he  not,  without  any  reverence  to  man,  where  the  truth  of  God  Waa  i# 
deeply  concerned,  to  have  answered  plainly,  I  do  not  keep  the  Moaiie  law  t 
neither  need  any  of  you.    Tea,  Peter  doth  not  keep  the  law.    And  Qod  UaMB 


ejipieaely  oommanded  him  not  to  keep  it ;  ocdering  him  to  jr*  ta  to 
cMMifttf,  mmd  to  eel  with  tkem^  ehap.  zi,  3,  which  the  law  «ttari|y  IMidBi 

22 


k 


338  THE  ACTS. 

Paul  took  the  men,  and  the  next  day  purifying  himself  with  them, 
entered  into  the  temple,  declaring  the  accomplishment  of  the  days 
of  purification,  till  the  offering  should  he  offered  for  every  one  of 

27  them.  And  when  the  seven  days  were  about  to  be  accomplished, 
the  Jews  that  were  from  Asia  seeing  him  ia  the  temple,  stirred  up 

28  all  the  multitude ;  and  laid  hands  on  him.  Crying  out.  Men  of 
Israel,  help !  This  is  the  man  that  teacheth  all  men  every  where 
against  the  people,  and  the  law,  and  this  place :  yea,  and  hath  even 

29  brought  Greeks  into  the  temple,  and  polluted  this  holy  place.  For 
they  had  before  seen  Trophimus  the  Ephesian  with  him  in  the  cit}*, 

30  whom  they  supposed  Paul  had  brought  into  the  temple.  And  the 
whole  city  was  moved,  and  the  people  ran  together :  and  laying 
hold  on  Paul,  they  dragged  him  out  of  the  temple  :  and  inunediately 
the  gates  were  shut. 

31  And  as  they  went  about  to  kill  him,  word  came  to  the  tribune  of 

32  the  cohort,  that  all  Jerusalem  was  in  an  uproar.  Who  immediately 
took  soldiers  and  centurions,  and  ran  down  to  him ;  and  when  they 
saw  the  tribune  and  soldiers,   they  ceased  from  beating  Paul. 

33  Then  the  tribune  came  near,  and  took  him,  and  commanded  him 
to  be  bound  with  two  chains,  and  inquired  who  he  was,  and  what 

34  he  had  done?     But  some  among  the  multitude  cried  out  one 

S6.  Then  Paul  took  thM  men — Yielding  his  own  judgment  to  their  advice,  which 
seamed  to  flow  not  out  of  epiritual  bat  carnal  wisdom ;  oeenUng  to  be  what  he 
really  waa  not :  making  at  t/*  he  believed  the  law  itUl  in  force.  Declaring — 
Giving  notice  to  the  prieeta  m  waiting,  that  he  designed  to  accomplish  the  daye 
of  pwrifieationt  till  all  the  sacrifice  should  be  offered,  as  the  Mosaic  law  required, 
riom.  vi,  13. 

97.  And  when  ike  oeven  day  were  about  to  be  aeeompUekedr-'When  after  giving 
notice  to  the  priests,  they  were  entering  upon  the  accomplishment  of  those  days. 
It  was  toward  the  beginning  of  them  that  Paul  was  seised.  Tke  Jewe  tkat  were 
from  iisM— Some  of  those  Jews  who  came  from  Asia  to  the  feast. 

S8.  Againit  tke  feovie — ^The  Jewish  nation ;  and  tke  law — Of  Moses ;  and  tkie 
place — ^The  temple.  Ve«,  and  katk  even  brougkt  Greeke  into  tke  temple — ^They 
might  come  into  the  outer  court.  Rit  they  imagined  Pbul  had  brought  them 
into  the  inner  temple,  and  had  thereby  polluted  it. 

30.  And  immediately  tke  gatee  were  sAiil— Both  to  prevent  any  &rtber  viola- 
tion of  the  temple ;  and  to  prevent  Paul's  taking  sanctuary  at  the  horns  of  the 
altar. 

31.  And  ae  tkey  went  about  to  kill  Aim— It  was  a  rule  among  the  Jews,  that 
any  uncircumcised  person  who  came  into  the  inner  temple,  might  be  stoned 
without  farther  process.  And  they  seemed  to  think  Paul,  who  brought  such  in 
thither,  deserved  no  better  treatment.  Word  came  to  tke  fnAttne— A  cohort  or 
detachment  of  soldiers,  belonging  to  the  Roman  Im^ou,  which  lodged  in  the  ad. 
jacent  castle  of  Antonia,  were  stationed  on  feast  daja  near  the  temple,  to  pre. 
vent  disorders.  It  is  evident,  I^as  himself  was  not  present,  when  the  tumult 
began.  Probably  he  was  the  oldlest  Roman  tribune  (or  colonel)  then  at  Jerusa 
lem.  And  as  such  he  was  the  commanding  officer  of  the  legion  quartered  at  the 
castle. 

S8.  Then  tke  tribune — ^Having  made  his  way  through  the  multitude,  eame  neat 
and  took  Atsi— And  how  many  grert  ends  of  providence  wen  answered  by  this 
imprisonment  7  This  was  not  only  a  means  of  preserving  his  life,  (after  he  had 
suflbred  severely  for  worldly  prudence,)  but  gave  him  an  opportunitv  of  preach. 
ing  the  Gospel  safely,  in  spite  of  all  tumuk,  map.  zzii,  S3,  yea,  and  tnat  in  those 
places  to  which  otherwise  ho  could  have  had  no  access,  ver.  40.  And  com- 
manded khn  ta  be  bound  witk  two  ekaino  Taking  it  for  granted  he  was  some 
BOtoiisoa  offbnder.  And  thus  the  proplieoy  of  /^bos  was  fulfilled,  though  bv 
Um  lMHb«f  a  Rooiaii. 


CHAPTER  XXII.  S39 

thing,  some  another ;  and  when  he  could  not  know  the  certainty 
for  the  tumidt,  he  commanded  him  to  be  carried  into  the  castle 

35  But  when  he  came  upon  the  stairs,  he  was  borne  of  the  soldiers, 

36  through  the  violence  of  the  multitude.     For  the  throng  of  people 

37  followed  after,  crying.  Away  with  him.  And  as  Paul  was  about 
to  be  brought  into  the  castle,  he  said  to  the  tribune.  May  I  speak 

38  to  thee  ?  Who  said.  Canst  thou  speak  Greek  ?  Art  not  thou  that 
Egyptian,  who  before  these  days  mad^st  an  uproar,  and  leddest  out 

39  four  thousand  murderers  into  the  wilderness  ?  But  Paul  said,  I  am 
a  man  who  am  a  Jew  of  Tarsus  in  Cilicia,  a  citizen  of  no  mean 
city :  and  I  beseech  thee  give  me  leave  to  speak  to  the  people. 

40  And  when  he  had  griven  him  leave,  Paul  standing  on  the  stairs  waved 
his  hand  to  the  people :  and  a  great  silence  being  made,  he  spake 
to  them  in  the  Hebrew  tongue,  saying, 

XXII.      Brethren,  and  fathers,  hear  ye  now  my  defence  unto  you. 

2  (And  when  they  heard  that  he  addressed  them  in  the  Hebrew  tongue, 

3  they  kept  the  more  silence :  and  he  saith)  I  am  verily  a  Jew,  bom 
at  Tarsus  in  Cilicia,  but  brought  up  in  this  city  at  the  feet  of 
Gamaliel,  accurately  instructed  in  the  law  of  our  fathers,  and  was 

4  zealous  toward  God,  as  ye  are  all  this  day.  And  I  persecuted  this 
way  to  the  death,  binding  and  delivering  into  prisons  both  men  and 

5  women :  As  likewise  the  high  priest  is  my  witness,  and  all  the 
estate  of  the  elders  :  from  whom  also  I  received  letters  to  the  bre- 

35.  When  he  eame  upon  the  etaira — The  castle  of  Antonia  was  titaate  on  a 
rock  fifly  cubits  hi^h,  at  that  corner  of  the  outward  temple,  where  the  western 
and  northern  porticos  joined,  to  each  of  which  there  were  stairs  descending 
nroin  it. 

37.  Ae  Paid  was  about  to  be  brought  into  the  eaetle — ^The  wisdom  of  God  taught 
him  to  make  use  of  that  very  time  and  place. 

%.  Art  not  thou  that  Egyptian — ^Who  came  into  Judea  when  Felix  had  been 
some  years  governor  there !  Calling  himself  a  prophet,  he  drew  much  people  after 
him ;  and  haying  brought  them  through  the  wilderness,  led  them  to  Mount  Olivet, 
promising  that  the  walls  of  the  city  should  fall  down  before  them.  But  Felix 
marching  out  of  Jerusalem  against  him,  his  followers  quickly  dispersed,  many 
of  whom  were  taken  or  slain ;  but  he  himself  made  his  escape. 

40.  In  the  Hebrew  tongue — ^That  dialect  of  it,  which  was  then  comn^only  spoken 
at  Jerusalem. 

XXII.  1.  Hear  ye  mno  my  (fe/ence-^Which  th^y  could  not  hear  before  for  the 
tumult. 

3.  /  am  «ert/y-^This  defence  answers  all  that  is  objected,  chap,  xxi,  98.'  As 
there,  so  here  also  mention  is  made  of  the  person  of  Paul,  ver.  3,  of  the  people 
and  the  law,  ver.  3,  5, 13 ;  of  the  temple,  ver.  17 ;  of  teaching  all  men,  ver.  15-17, 
21 ;  and  of  the  truth  of  his  doctrine,  ver.  6.  But  he  speaks  doselv  and  nervously, 
in  few  words,  because  the  time  was  short.  But  brought  up  at  the  feet  of  Gav^a* 
liel — The  scholars  usually  sat  on  low  seats,  or  upon  mats  on  the  floor,  at  the  fbet 
of  their  masters,  whose  seats  were  raised  to  a  considerable  height.  Accurately 
instructed — ^The  learned  education  which  Paul  had  received  was  once  no  douM 
the  matter  of  his  boastlnjg  and  confidence.  Unsanctified  learning  made  hie  bonds 
etrong,  and  furnished  hun  with  numerous  arguments  against  the  Gospel.  Yet 
when  the  grace  of  Grod  had  changed  his  heart,  and  turned  his  accomplishments 
into  another  channel,  he  was  the  fitter  instrument  to  serve  God*B  wise  and  mer* 
ciful  purposes,  in  the  defence  and  propagation  of  Christianity. 

4.  And  pereeeuted  thia  way — With  the  same  zeal  that  you  do  now.  Binding 
both  men  and  women — ^How  much  better  was  lus  condition,  now  he  wis  bound 
himself. 

5.  The  high  prieet  i$  my  wtlness— Is  able  to  ttstiQr*  The  bnth^wm  Jews  s  fo 
this  tills  was  aot  fsooliar  to  the  ChristUns. 


840  THE  ACTS. 

tfaren,  and  went  to  Damascus;   to  bring  them  who  were  there 

6  bound  to  Jerusalem  to  be  punished.     But  as  I  journeyed  and  drew 
near  to  Damascus,  about  noon  suddenly  there  shone  from  heaven 

7  a  great  light  round  about  me.     And  I  fell  to  the  ground,  and  heard 

8  a  voice  saying  to  me,  Saul,  Saul,  why  persecutest  thou  me  ?    And 
I  answered,  Who  art  thou.  Lord  ?     And  he  said  to  me,  I  am  Jesus 

9  of  Nazareth,  whom  thou  persecutest.     And  they  that  were  with  me 
saw  the  light,  and  were  terrified  ;  but  they  did  not  hear  the  voice 

10  of  him  that  spake  to  me.  And  I  said.  What  shall  I  do,  Lord  ?  And 
the  Lord  said  to  me.  Rise  and 'go  into  Damascus,  and  there  t^ 
shall  be  told  thee  of  all  things  which  are  appointed  thee  to  do. 

1 1  And  as  I  could  not  see  for  the  glory  of  that  light,  being  led  by  the 

12  hand  by  them  that  were  with  me,  I  came  into  Damascus.  And 
one  Ananias,  a  devout  man  according  to  the  law,  well  reported  of 

13  by  all  the  Jews  that  dwelt  theret  Coming  to  me,  stood  and  said  to 
me.  Brother  Saul,  receive  thy  sight.     And  the  same  hour  I  looked 

14  up  upon  him :  And  he  said.  The  God  of  our  fathers  hath  chosen  thee, 
to  know  his  will,  and  see  that  Just  One,  and  hear  the  voice  of  his 

15  mouth.     For  thou  shalt  be  his  witness  to  all  men,  of  what  thou  hast 

16  seen  and  heard.  And  now  why  tarriest  thou  ?  Arise  and  be  bap- 
tized, and  wash  away  thy  sins,  calling  on  the  name  of  the  Lord. 

17  And  when  I  was  returned  to  Jerusalem,  and  was  praying  in  the 

18  temple,  I  was  in  a  trance ;  And  saw  him  saying  to  me,  Make  haste, 
and  depart  quickly  out  of  Jerusalem ;  for  they  will  not  receive  thy 

19  testimony  concerning  me.  And  I  said.  Lord,  they  know  that  I 
imprisoned,  and  beat  in  every  synagogue  them  that  believed  on 

20  thee.  And  when  the  blood  of  thy  martyr  Stephen  was  shed,  I  also 
was  standing  by,  and  consenting,  and  kept  the  garments  of  them 

21  that  slew  him.  But  he  said  to  me,  Depart :  for  I  will  send  thee 
far  off  to  the  Gentiles. 

6.  About  noon — All  was  done  in  the  face  of  the  ran.  A  great  light  okone — By 
whatever  method  God  reveals  himself  to  us,  we  shall  have  everlasting  canse  to 
reeollect  it  with  pleasure.  Especially  when  he  has  gone  in  any  remarkable 
manner  oat  of  his  common  way  for  this  gracious  purpoee.  If  so,  we  should 
often  dwell  on  the  particular  circumstances,  and  be  ready,  on  every  proper  occa. 
eion,  to  recount  those  wonders  of  power  and  love,  for  the  encouragement  and 
instruction  of  others. 

9.  They  did  not  hear  the  voice — Distinctly ;  but  only  a  confused  noise. 

12.  A  devout  man  according  to  the  law — A  truly  religious  person,  and  though 
m  believer  in  Christ,  yet  a  strict  observer  of  the  law  of  Moses. 

16.  Be  baptized,  and  wash  away  thy  oino — Baptism  administered  to  real  peni. 
tents,  is  botn  a  means  and  seal  or  pardon.  Nor  did  God  ordinarily  in  the  primi- 
tive  Church  bestow  this  on  any,  unless  through  this  means. 

17.  When  J  wa»  returned  to  Jerusalem — From  Damascus,  and  was  fraying  in 
the  temple — Whereby  he  shows  that  he  still  paid  the  temple  its  due  nonour,  as 
tlie  boose  of  prayer.  /  was  in  a  trance — Perhaps  he  might  continue  standing  all 
tlie  while,  so  that  any  who  were  near  him  would  hardly  discern  it. 

18.  And  I  saw  Atm — Jesus,  saying  to  me.  Depart  quichly  out  of  Jerusalem-^ 
Beeaiiae  of  the  snares  laid  for  thoe :  and  in  order  to  preach  where  they  will  hear. 

19.  And  I  said — It  is  not  easy  for  a  servant  of  Christ,  who  is  himself  deeply 
impressed  with  Divine  truths,  to  imagine  to  what  m  degree  men  are  capable  of 
kudening  their  hearts  against  thee.  He  is  often  ready  to  think  with  Paul,  It  is 
impoeuble  for  any  to  resist  rach  evidence.  But  experience  makes  him  wiser, 
■M  rfwwi  that  wilibl  nnbelwfis  proof  aninst  all  truth  and  reason. 

SO.  Wksmthe  Used  of  iky  wsmtyt  ShepSan  wtm  ^d^  I  tdm  wm  sttmding  hy^A 


CHAPTER  XXIII.  841 

22  And  they  heard  him  to  this  word,  and  then  lifled  up  tl^eir  roice 
and  said,  Aivay  with  such  a  fellow  from  the  earth ;  for  it  is  not  fit 

23  that  he  should  live.     And  as  they  cried  out,  and  rent  their  gar- 

24  ments,  and  cast  dust  into  the  air,  The  tribune  commanded  him  to 
be  brought  into  the  castle,  and  ordere^'him  to  be  examined  by 
scourging,  that  he  might  know  for  what  cause  they  cried  so  against 

25  him.  And  as  they  were  binding  him  with  thongs,  Paul  said  to 
the  centurion  that  stood  by.  Is  it  lawful  for  you  to  scourge  a  Ro- 

26  man  even  uncondemned  ?  The  centurion  hearing  t/,  went  and  told 
the  tribune,  saying.  Consider  what  thou  art  about  to  do ;  for  this 

27  man  is  a  Roman.     Then  the  tribune  came  and  said  to  him,  Tell 

28  me,  art  thou  a  Roman  ?  He  said.  Yea.  And  the  tribune  answered, 
I  purchased  this  freedom  with  a  great  sum  of  money.     And  Paul 

29  said.  But  I  was  free  bom.  Then  they  who  were  going  to  exa- 
mine him,  immediately  departed  from  him :  and  the  tribune  was 
afraid,  after  he  knew  he  was  a  Roman,  becituse  he  had  bound  him. 

30  And  on  the  morrow,  desiring  to  know  the  certainty,  what  he  was 
accused  of  by  the  Jews,  he  loosed  him  from  Ms  bonds,  and  com- 
manded the  chief  priests  and  all  the  council  to  come ;  and  bringing 
Paul  down,  set  him  before  them. 

XXIII.    And  Paul  earnestly  beholding  the  council,  said.  Brethren,  I 

2  have  lived  in  alt  good  conscience  before  God  till  this  day.     And 

3  Ananias  the  high  priest  commanded  them  that  stood  by  to  smite 
him  on  the  mouth.     Then  said  Paul  to  him,  God  is  about  to  smite 

nal  convert  still  retaini  the  remembrance  of  hii  former  aine.  He  confoMes  them 
and  is  hambled  for  them,  all  the  days  of  his  life. 

99.  And  they  heard  him  to  thit  word — ^Till  he  be^ran  to  speak  of  his  mission  to 
the  Gentiles,  and  this  too  in  such  a  manner  as  implied  that  the  Jews  were  in 
dsncer  of  being  cast  off. 

23.  They  rent  their  garment* — In  token  of  indignation  and  horror  at  this  pre. 
tended  blasphemy,  anaeaet  duet  into  the  ow^— Through  vehemence  of  rage,  wnic^ 
they  knew  not  how  to  vent. 

25.  And  ae  they — ^The  soldiors  ordered  by  the  tribune,  were  binding  him  with 
thange — ^A  freeman  of  Rome  miorht  be  bound  with  a  chain  and  beaten  with  a 
staff:  but  he  might  not  be  bound  with  thongs,  neither  scourged,  or  beaten  with 
rods :  Paul  eaid  to  the  centurion — ^The  captain,  who  stood  ^  to  see  the  orden 
of  the  tribune  executed. 

86.  Contider  what  tham  art  about  to  do;  for  thie  man  io  a  Roman — ^Tea,  there 
was  a  stronger  reason  to  consider.    For  this  man  was  a  servant  of  God. 

38.  But  fwaefree  bom — Not  barely  as  being  born  at  Tarsus ;  for  this  was  not 
a  Roman  colony.  But  probably  either  his  father,  or  some  of  his  ancestors,  had 
been  made  free  of  Rome,  for  some  military  service. 

We  learn  hence,  that  we  are  under  no  obligation  as  Christians  to  givo  up  our 
civil  privileges  (which  we  are  to  receive  and  prise  as  the  gift  of  God)  to  every 
insolent  invader.  In  a  thousand  circumstances,  gratitude  to  Grod,  and  duty  to 
men,  will  oblige  us  to  insist  upon  them ;  and  engage  us  to  strive  to  transmit 
them  improved,  rather  than  impaired  to  posterity. 

XXIII.  1.  And  Paul  earneetly  beholding  the  council — Profeesing  a  clear  eon- 
science  by  his  very  countenance  ;  and  likewise  waiting  to  see  whether  any  of 
them  was  minded  to  ask  him  any  question,  eaid,  I  hne  lived  in  aU  rood  esw- 
eeience  before  Ood  till  thio  day — He  speaks  chiefly  of  the  time  since  he  became  a 
Christian.  For  none  questioned  him  concerning  what  he  had  been  before.  And 
vet  even  in  his  unconverted  state,  although  he  was  in  an  error,  yet  he  had  acted 
irom  conscience,  before  Gfod — ^Whatever  men  may  think  or  say  of  me. 

3.  Then  eaid  Paul — Being  carried  awav  by  a  sadden  and  prophetic  impulse, 
Ood  if  about  to  omite  thee,  thou  whited  tocU— Fair  withoot ;  full  of  dirt  and  nb- 
bish  within.    And  he  might  well  be  eo  tenned,  not  only  ■•  be  eommitted  this 


343  THE  ACTS. 

thee,  thou  whited  waU.     For  sittest  thou  to  judge  me  according  to 
the  law,  and  commandest  me  to  be  smitten  contrary  to  the  law  f 

4  But  they  that  stood  by,  said,  Revilest  thou  God's  high  priest? 

5  Then  said  Paul,  I  was  not  aware,  brethren,  that  it  was  the  high 
priest ;    for  it  is  writtw,  *  Thou  shalt  not  revile  the  ruler  of  thy 

6  people.  But  Paul  perceiving  that  the  one  part  were  Sadducees,  and 
the  other  Pharisees,  cried  out  in  the  council.  Brethren,  I  am  a 
Pharisee,  the  son  of  a  Pharisee ;  for  the  hope  of  the  resurrection 

7  of  the  dead  am  I  called  in  question.  And  when  he  had  said  this, 
there  arose  a  contention  between  the  Pharisees  and  the  Sadducees  ; 

8  and  the  multitude  was  divided.  For  the  Sadducees  say  there  is  no 
resurrection,  neither  angel  nor  spirit ;  but  the  Pharisees  confess 

9  both.  And  there  was  a  great  clamour:  and  the  scribes  of  the 
Pharisees*  side  arising,  contended,  saying,  We  find  no  evil  in  this 
man :  but  if  a  spirit  or  an  angel  hath  spoken  to  him,  let  us  not  fight 

10  against  God.  And  as  a  great  disturbance  arose,  the  tribune  fearing 
lest  Paul  should  be  torn  in  pieces  by  them,  commanded  the  soldiers 
to  go  down,  and  pluck  him  from  among  them,  and  bring  him  into 
the  castle. 

1 1  And  the  night  following,  the  Lord  standing  by  him,  said.  Be  of 
good  courage,  Paul :  for  as  thou  hast  testified  the  things  concern- 

outrage,  while  gravely  sitting  on  the  tribunal  of  justice  ;  but  also  as,  at  the  aanie 
time  that  he  strnxl  high  in  the  esteem  of  the  citizens,  he  cruelly  defrauded  the 
priests  of  their  legal  subsistence,  so  that  some  of  them  even  perished  for  want. 
And  God  did  remarkably  smite  him ;  for  about  five  years  after  this,  his  honae 
being  reduced  to  ashes,  in  a  tumult  begun  by  his  own  sou,  he  was  besieged  in 
the  royal  palace ;  where  having  hid  himself  in  an  old  aqueduct,  he  was  dragged 
out  and  miserably  slain. 

5.  /  toot  not  aware,  brethren,  that  it  was  the  high  prieet — He  seems  to  mean,  I 
did  not  advert  to  it,  in  the  prophetic  transport  of  my  mind :  but  he  does  not 
add,  that  his  not  adverting  to  it  proceeded  from  the  power  of  the  Spirit  coming 
upon  him ;  as  knowing  they  were  not  able  to  bear  it.  This  answer  admirably 
shows  the  situation  of  mind  he  was  then  in,  partly  with  regard  to  the  bystanders, 
whom  he  thus  softens,  adding  also  the  title  of  brethren,  and  justifying  their 
reproof  by  the  prohibition  of  Mosos ;  partly  with  regard  to  himself,  who,  after 
that  singular  transport  subsided,  was  again  under  the  direction  of  the  general 
command. 

6.  I  am  a  Pharitee,  the  9on  of  a  Phariaee :  for  the  hope  of  the  reeurreetion  of 
the  dead  am  I  called  in  queetion—^o  he  was  in  effect ;  although  not  formally, 
or  explicitly. 

8.  The  Pharieeee  eonfeee  both — Both  the  resurrection,  and  the  existence  of 
angels  and  separate  spirits. 

9.  And  the  ecribee  of  the  Pharioeetf  tide  anting — Every  sect  contains  both 
learned  and  unlearned.  The  former  usod  to  be  the  mouth  of  the  party.  If  a 
apkit — St.  Paul  in  his  speech  from  the  stairs  had  affirmed,  that  Jesus,  whom  they 
knew  to  have  been  dead,  was  alive,  and  that  he  had  spoken  to  him  ftom  heaven, 
and  again  in  a  vision.  So  they  add  nothing,  only  they  construe  it  in  their  own 
war,  putting  an  angel  or  spirit  for  Jesus. 

11.  And  the  night  following,  the  Lord  Jetut — ^What  Paul  had  before  purposed 
in  spirit,  chap,  xix,  21,  God  now  in  due  time  confirms.  Another  declaration 
to  the  same  effect  is  made  by  an  angel  of  God,  chap,  xxvii,  S3.  And  from  the 
D3d  chapter  the  sum  of  this  book  turns  on  the  testimony  of  Paul  to  the  Romans. 
How  would  the  defenders  of  St.  Peter's  supremacy  triumph,  could  they  find 
hut  half  as  much  ascribed  to  him  !  Be  of  good  courage.  Paid — As  he  laboured 
under  singular  distresses  and  persecutions,  so  he  was  favoured  with  oxtraordi. 
nscj  aasonuMes  of  the  Diyine  assistance.    Tktu  mutt  tettify — Particular  promisos 

«  Eaod.  ziii.  88. 


CHAPTER  XXIII.  343 

13  ing  rae  %t  Jerusalem,  so  thou  must  *  testify  at  Rome  also.  And 
when  it  was  day,  some  of  the  Jews  entering  into  a  conspiracy 
bound  themselves  by  a  curse,  saying,  that  they  would  neither  eat 

13  nor  drink  till  they  had  killed  Paul.     And  they  were  more  than 

14  forty  who  had  made  this  confederacy.  And  they  came  to  the  chief 
priests  and  elders,  and  said,  We  have  bound  ourselves  by  a  solemn 

15  curse,  not  to  taste  any  thing  till  we  have  killed  Paul.  Now  there* 
fore  ye  with  the  council  signify  to  the  tribune,  that  he  bring  him 
down  to  you  to-morrow,  as  though  ye  would  more  accurately  know 
the  things  concerning  him :  and  we,  before  he  come  near,  are 

16  ready  to  kill  him.     But  Paul's  sister's  son,  hearing  of  their  lying 

17  in  wait,  came,  and  entering  into  the  castle,  told  Paul.  And  ram 
calling  to  him  one  of  the  centurions,  said.  Conduct  this  young  man 

18  to  the  tribune  ;  for  he  hath  something  to  tell  him.  So.  he  took  and 
brought  him  to  the  tribune,  and  said,  Paul  the  prisoner  calling  roe 
to  him,  desired  me  to  brin^  this  young  man  to  thee,  who  nath 

19  sometliing  to  tell  thee.  And  the  tribune  taking  him  by  the  hand, 
and  going  aside^  privately,  asked.  What  is  it  that  thou  hast  to  tell 

20  me  ?  And  he  said.  The  Jews  have  agreed  to  ask  thee  to  bring 
down  Paul  to-morrow  to  the  council,  as  if  they  would  inquire  some- 

21  thing  concerning  him  more  accurately.  But  do  not  yield  to  them ; 
for  there  are  more  than  forty  of  them  lie  in  wait,  who  have  boimd 
themselves  with  a  curse,  neither  to  eat  nor  drink  till  they  have 
killed  him :    and  now  are  they  ready,  expecting  a  promise  from 

22  thee.  So  the  tribune  dismissed  the  young  man,  having  charged 
him,  Tell  no  man  that  thou  hast  discovered  these  things  to  me. 

23  And  having  called  to  him  two  of  the  centurions,  he  said.  Prepare 
two  hundred  soldiers  to  go  to  Cesarea,  and  seventy  horsemen,  and 

24  two  hundred  spearmen,  by  the  third  hour  of  the  night.  And  pro- 
vide  beasts,  to  set  Paul  upon,  and  conduct  him  safe  to  Felix  the 

25  governor.     And  he  wrote  a  letter  after  this  manner,  Claudius  Ly* 

26  sias  to  the  most  excellent  Governor  Felix,  greeting.     As  this  man 

27  was  seized  by  the  Jews,  and  about  to  be  killed  by  them,  I  came 
with  t)ie  soldiery  and  rescued  him,  having  learned  that  he  was  a 

are  omially  ffiven  when  all  thinn  appear  desperate.  At  Rome  also— D&nfer  is 
nothing  in  the  eyes  of  God  :  all  binderances  farther  his  work.  A  promise  of 
what  is  afar  off,  implies  all  that  necessarily  lies  hetween.  Paal  shall  testiQr  at 
Rome :  therefore  he  shall  come  to  Rome ;  therefore  he  shall  escape  the  Jews,  the 
sea,  the  viper. 

12,  Some  of  the  Jewe  bound  tkemeelwe—S^ch  ezoerable  vows  were  not  un- 
common among  the  Jews.  And  if  they  were  prevented  from  accomplishing 
what  they  had  vowed,  it  was  an  easy  matter  to  obtain  absolation  firom  their 
rabbis. 

15.  Now  therefore  ye — ^Whioh  they  never  sempled  at  all,  as  not  donbting  hot 
they  were  doing  God  service. 

17.  And  Poitf— ThoQgh  he  had  an  express  promise  of  it  from  Christ,  was  not 
to  neglect  any  proper  means  of  safety. 

19.  And  the  tribune  tmking  him  Ay  the  hond — In  a  mild,  oondesoending  way. 
Lysias  seems  to  have  conducted  this  whole  affair  with  great  integrity,  humanist ' 
and  prudence. 

24.  Provide  beaeto^lf  a  change  should  be  neoessary,  to  oet  Poul  on — So  we 
read  of  his  riding  once ;  but  not  by  ehoioe. 

97.  Honing  iMtmed  that  he  woe  a  Jtsmaii— True ;  bat  not  before  be 
hin.    Here  be  uses  art. 


344  THE  ACTS. 

38  Roman.     And  desiring  to  know  the  crime  of  which  tliey  accused 

29  him,  I  brought  him  l^fore  their  council:  Whom  I  found  to  be 
accused  concerning  questions  of  their  law,  but  to  be  charged  with 

30  nothing  woithy  of  death  or  of  bonds.  And  when  it  was  shown 
me,  that  an  ambush  was  about  to  be  laid  for  the  man  by  the  Jews, 
I  immediately  sent  Mm  to  thee,  commanding  his  accusers  also  to 
say  before  thee  what  they  have  against  him.     Farewell. 

31  The  soldiers  therefore  taking  Paul,  as  it  was  commanded  them, 

32  brought  him  by  night  to  Antipatris.     On  the  morrow  they  returned 

33  to  the  castle,  leaving  the  horsemen  to  go  with  him :  Who  entering 
into  Cesarea,  and  delivering  the  letter  to  the  governor,  presented 

34  Paul  also  before  him.  And  having  read  it,  he  asked  of  what  pro- 

35  vince  he  was  ?  And  being  informed  that  he  was  of  Cilicia,  I  will 
give  thee,  said  he,  a  thoroush  hearing,  when  thy  accusers  also  are 
come.     And  he  commanded  him  to  be  kept  in  Herod's  palace. 

XXIV.  And  after  five  days,  Ananias  the  high  priest  came  down  with 
the  elders,  and  a  certain  orator,  named  Tertullus ;  who  appeared 

2  before  the  governor  against  PauL  And  he  being  called,  Tertullus 
began  to  accuse  Aim,  saying,  Seeing  we  enjoy  great  peace  through 
thee,  and  that  very  worthy  deeds  are  done  to  this  nation  by  thy 

3  prudence  always,  and  in  all  places.  We  accept  it,  most  excellent 

4  Felix,  with  all  thankfulness.     But  that  I  may  not  trouble  thee  far- 

5  ther,  I  beseech  thee  of  thy  clemency  to  hear  us  a  few  words.  For 
we  have  found  this  man  a  pestilent  fellow,  and  a  mover  of  sedition 
among  all  the  Jews  throughout  the  world,  and  a  ringleader  of  the 

B  sect  of  the  Nazarenes :  Who  hath  also  attempted  to  profane  the 
temple ;  whom  we  seized  and  would  have  judged  according  to  our 

7  law.     But  Lysias  the  tribune  coming  upon  us,  with  great  violence 

8  took  him  away  out  of  our  hands.  Commanding  his  accusers  to  come 
to  thee,  whereby  thou  mayest  thyself,  on  examination,  take  know- 

9  ledge  of  all  these  things,  of  which  we  accuse  him.  And  the  Jews 
also  assented,  saying  that  these  things  were  so. 

10      Then  Paul,  after  the  governor  had  made  a  sign  to  him  to  speak, 

■■  J.     -     ...  ■  .     1  — 

31.  The  Moldiert  brought  him  6y  night  to  Antipatris — But  not  the  Ame  night 
they  eet  oot.  For  Antipatris  was  about  thirtj^ight  of  oar  milei  northwest  of 
Jerasalem.  Herod  the  Great  rebuilt  it,  and  gave  it  thia  name  in  honoor  of  hia 
father  Antipater :  Geaarea  was  near  seventy  miles  from  Jerusalem,  and  about 
thirty  from  Antipatris. 

36.  In  Herotf9  palace — This  was  a  palace  and  a  court  built  by  Herod  the 
Great.  Probably  some  tower  belonging  to  it  might  be  used  for  a  kind  of  state 
prison* 

XXIV.  1.  Ananias — Who  would  spare  no  trouble  on  the  occasion,  with  seve* 
ral  of  the  elders,  members  of  the  sanhedrim* 

9.  Tertullus  began — A  speech  how  difierent  from  St.  Paul's ;  which  is  true, 
modest,  solid,  and  without  paint.  Felix  was  a  man  of  the  most  infamous  cha 
raoter,  and  a  plague  to  all  the  provinces  over  which  he  presided. 

4.  But  that  I  may  not  trouble  thee  any  farther — By  trespassing  either  on  thy 

Ctience  or  modesty.    The  eloquence  of  Tertullus  was  as  bad  as  his  cause :  a 
ne  introduction,  a  lame  transition,  and  a  lame  conclusion.    Did  not  God  con- 
ibund  the  orator's  language  7 

10.  Knowing— for  several  yeore  thou  haat  been  a  judge  over  this  nation — And 
so  not  unacquainted  with  our  religious  rites  and  customs,  and  consequently  more 
capable  of  understanding  and  deciding  a  cause  of  this  nature.  There  was  no 
fUAitffy  in  thia.  It  was  a  plain  fkct.  He  governed  Judea  six  or  seven  years. 
/  answer  for  myself-^hM  it  may  be  observed,  his  answer  exactly  corresponds 


CHAPTER  XXIY.  845 

iDBwered,  Knowing  thon  haat  been  for  several  years  a  judge  to 

11  this  nation,  I  cheerfully  answer  for  mvself :  As  thou  mayest  know 
that  it  is  but  twelve  days  since  I  went  up  to  worship  at  Jerusalem. 

12  And  they  neither  found  me  disputing  with  any  man  in  the  temple, 
nor  making  any  insurrection  among  the  multitude  either  in  the 

13  synagogues  or  in  the  city.    Nor  can  Siey  prove  the  things  whereof 

14  they  now  accuse  me.  But  this  I  confess  unto  thee,  that  after  the 
way  which  they  call  heresy,  so  worship  I  the  God  of  my  fathers, 
believing  all  things  which  are  written  in  the  law  and  in  the  pro- 

15  phets :  Having  hope  in  Grod  that  there  shall  bo  a  resurrection  of 
the  dead,  both  of  the  just  and  of  the  unjust,  which  they  themselves 

16  also  expect.  And  for  this  cause  do  I  also  exercise  myself  to  have 
always  a  conscience  void  of  offence  toward  God  and  toward  men. 

17  Now  afler  several  years  I  came  to  bring  alms  to  my  nation  and 

18  offerings.    Whereupon  certain  Jews  from  Asia  found  me  purifying 

19  in  the  temple,  neither  with  multitude,  nor  with  tumult :  Who  ought 
to  have  been  present  before  thee,  and  to  accuse  tne^  if  they  hid 

20  any  thing  against  me.  Or  let  these  themselves  say  what  crime 
31  they  found  in  me  when  1  stood  before  the  council.    Unless  ii  b$ 

concerning  this  one  word,  that  I  cried,  standing  among  them. 
Touching  the  resurrection  of  the  dead,  *  I  am  called  in  question  by 
you  this  day. 
22      And  when  Felix  heard  these  things,  he  put  them  off,  saying, 

After  I  have  been  more  accurately  informed  concerning  this  Mray, 

-J-     ■  I.  I         I,  ■  ,   I    ■  .  .-i 

with  the  three  artidee  of  Tertallua*!  charge :  eedition,  hereey,  and  profanatioB 
of  the  temple.  Aa  to  the  firat,  he  aaggesta,  that  he  had  not  been  long  enough 
at  Jerusalem  to  form  a  party  and  attempt  an  intorrection :  (fbr  it  was  about 
twelve  days  since  he  came  up  thither ;  nre  of  which  he  had  been  at  Ceiaraa, 
ver.  1 ;  one  or  two  were  spent  in  his  ionrnej  thither,  and  moat  of  the  rest  he 
had  been  confined  at  Jerusalem.)  And  he  ohallenges  them,  in  fact,  to  prodaee 
any  evidence  of  such  practices,  Ter.  11~13.  As  to  the  second,  he  oonfeMsa 
himself  to  be  a  Christian ;  but  maintains  this  to  be  a  religion  perfectly  agree. 
aUe  to  the  law  and  the  prophets,  and  therefore  deserving  a  fair  reception,  tw. 
14,  16.  And  as  for  profaning  the  temple,  he  observes  that  he  behaved  there  m 
a  most  peaceful  and  regular  manner,  so  that  his  innocence  had  been  manilbst 
even  before  the  sanhedrim,  where  the  authors  of  the  tumult  did  not  dare  to 
appear  aeainst  him. 

14.  After  the  wmf  whiek  thtff  eatt  Asrssy— This  appellation  St.  Plral  correeta . 
Not  that  it  was  then  an  odioua  word ;  bat  it  was  not  honourable  enough.  A 
party  or  sect  (so  that  word  signifies)  is  formed  by  men.  This  wa^  was  pre. 
scribed  by  God.  The  apoitle  had  now  said  what  was  sufficient  for  his  defimoe ; 
but  having  a  fair  occasion,  he  makes  an  ingenuous  oonfession  of  his  faith  in  this 
verse,  his  hope  in  the  next,  his  love  in  t^B  17th.  8o  werehip  I  the,  Chd  of  my 
fathere—'ThiB  was  a  rery  proper  plea  before  a  Roman  magistrate ;  as  it  proved 
that  he  was  under  the  protection  of  the  Roman  laws,  since  the  Jews  were  so : 
whereas  had  he  introduced  the  worship  of  new  gods  he  would  have  forfeited  that 
protection.    Beliemng  all  thinge  wJUeA  ore  imlfeii— Concerning  the  Messiah. 

15.  Both  of  the  juat  and  of  the  unfntt — ^In  a  public  court  this  was  peouliarly 
proper  to  be  observed. 

16.  For  thie  CMfe-^With  a  view  to  this,  /  olso  exereim  myeelf^-AB  wdl  as 
they. 

19.  Who  ought  to  Amm  heen  jpreeefit  before  thee — But  the  world  never  eommit 
greater  blunders,  even  against  its  own  laws,  than  when  it  is  persecuting  the  ehH- 
dren  of  God. 

91.  Unleoe  they  think  me  blamable  for  thia  one  uonl  "Which  neverthelesi  wis 
the  real  truth. 

*  Obap.  xiiiit  6L 


346  THE  ACTS. 

when  Lysias  the  tribune  cometh  down,  I  will  take  full  cognizance 

23  of  your  affair.  And  he  commanded  the  centurion  to  keep  him, 
and  let  him  have  liber^,  and  to  hinder  none  of  his  friends  from 
ministering  to  him. 

24  And  after  some  da3r8,  Felix  coming  with  Drusilla,  his  wife,  who 
was  a  Jewess,  sent  for  Paul,  and  heard  him  concerning  the  faith  in 

25  Christ.  And  as  he  reasoned  concerning  justice,  temperance,  and 
the  judgment  to  come,  Felix  being  terrified,  answered,  Go  thy  way 
for  this  time :  when  I  have  a  convenient  season  I  will  afterward 

26  call  for  thee.  And  he  hoped  also  that  money  would  have  been 
given  him  by  Paul :  therefore  he  sent  for  him  the  oftener,  and 

27  discoursed  with  him.  And  after  two  years  Felix  was  succeeded 
by  Fortius  Festus :  and  Felix  desiring  to  gratify  the  Jews,  left 
Paul  bound. 

XXV.     Now  when  Festus  was  come  into  the  province,  after  three 
2  days  he  went  up  from  Cesarea  to  Jerusalem.    Then  the  high  priest 


S9.  AfUr  Ihmte  been  more  accurately  informed — Which  he  afterward  waa ;  and 
he  doubileaa  (aa  well  aa  Featua  and  Agrippa)  tranamitted  a  full  account  of  theae 
thinga  to  Rome. 

93.  He  eomnutJided  the  eetUmrion  to  let  him  have  liberty — ^To  bo  only  a  priaoner 
at  large.  Hereby  the  Gospel  waa  spread  more  and  more ;  not  to  the  aatisfactibn 
of  the  Jews.     But  they*could  not  hinder  it. 

94.  And  after  Paul  had  been  kept  oome  daye  in  thia  gentle  confinement  at 
Cesarea,  Felix,  who  had  been  absent  for  a  abort  lime,  commg  thither  again,  with 
Dnuilla,  hie  wife — ^The  daaghter  of  Herod  Agrippa,  one  of  the  finest  women  of 
that  age.  Felix  perauaded  her  to  foraake  her  huaband,  Aiizua,  king  of  Emeaaa, 
and  to  be  married  to  himaelf,  though  a  heathen.  She  waa  aflerwora,  with  a  son 
•ha  had  by  Felix,  conaumed  in  an  eruption  of  Mount  Vetuviua.  Concerning  the 
fiuih  ta  VhriH — ^That  ia,  the  doctrine  of  Christ. 

95.  And  ao  he  reammed  of  juetiee,  temperance,  and  judgment  to  com«— Thia 
waa  the  only  eflfectual  way  of  preaching  Christ  to  an  unjuat,  lewd  judge.  Felix 
iaUig  terrified — ^Uow  happilv  might  thia  conviction  have  ended,  had  heheen  care- 
fhl  to  pursue  the  viewa  which  were  then  opening  upon  his  mind !  But,  like 
thonaanda,  he  deferred  the  conaideration  of  theae  things  to  a  more  convenient 
aaason.  A  aeaaon  which,  alaa !  never  came.  For  thou^pi  he  heard  again,  he  waa 
terrified  no  more. 

In  the  meantime  we  do  not  find  Druailla,  though  a  Jeweaa,  waa  thua  alarmed. 
She  had  been  used  to  hear  of  a  future  judgment :  perhaps  too  ahe  trusted  to  the 
being  a  daughter  of  Abraham,  or  to  the  expiation  of  the  law,  and  so  was  proof 
against  the  convictions  which  seised  on  her  husband,  though  a  heathen.  Let 
this  teach  ua  to  guard  against  all  such  fidse  dependencies  aa  tend  to  elude  thoae 
convictions  that  might  otherwise  be  produced  in  us  by  the  faithfiil  preaching 
of  the  word  of  God.  Let  us  stop  our  ears  againat  thoae  measengers  of  Satan, 
who  appear  aa  angela  of  light ;  who  would  teach  ua  to  reconcile  the  hope  of 
salvation  with  a  corrupt  heart  or  an  unholy  life.  Ch>  thy  way  for  thi*  time — 
O  how  will  every  damned  aoul  one  day  lament  his  having  neglected  such  a  time 
as  this! 

96.  He  hoped  aleo  An  evil  hope :  so  when  he  heard  his  eye  waa  not  aingle. 
No  marvel  tfien  that  he  profited  nothing  by  all  St.  Paul's  discourses :  that  money 
wofdd  be  given— Bj  the  Christiana  for  the  liberty  of  so  able  a  miniater.  And 
waiting  for  thia,  unhappy  Felix  fell  short  of  the  treasure  of  the  Gospel. 

97.  But  after  two  yearo — After  St.  Paul  had  been  two  years  a  pnsoner,  Felix 
doouring  to  gratify  tKe  Jewe,  left  Paul  bound — ^Thua  men  of  the  world,  to  gratify 
one  another,  atretch  forth  their  hands  to  the  things  of  God !  Yet  the  wisdom  of 
Felix  did  not  profit  him,  did  not  satisfy  the  Jews  at  all.  Their  accuaations  fol- 
lowed  him  to  Rome,  and  had  utterly  ruined  him,  but  for  the  intereat  which  hia 
brother  Pallaa  had  with  Nero. 

XXV.  9.  Than  tk$  high  frioot  and  th$  chief  of  th§  Jew  mpgeared  sfatnff 


CHAPTER  XXV.  847 

and  the  chief  of  the  Jews  appeared  before  him  against  Paul,  and 

3  besought  him.  Begging  favour  against  him,  that  he  would  send  for 

4  him  to  Jerusdem,  lying  in  wait  to  kill  him  by  the  way.  But  Festus 
answered,  That  Paul  was  kept  at  Cesarea,  and  that  he  himself 

5  would  depart  thither  shortly.  Therefore  let  those  of  you,  said  he, 
who  are  able,  go  down  with  me  and  accuse  the  man,  if  there  be 

6  any  wickedness  in  him.  And  having  tarried  among  them  not  more 
than  eight  or  ten  days,  he  went  down  to  Cesarea ;  and  the  next 
day,  sitting  on  the  judgment  seat,  he   commanded  Paul  to  be 

7  brought.  And  when  he  was  come,  the  Jews  who  had  come  down 
from  Jerusalem  stood  round  about  Aim,  bringing  many  and  heavy 

8  accusations  against  Paul,  which  they  were  not  able  to  prove  :  While 
he  answered  for  himself.  Neither  against  the  law  of  the  Jews,  nor 

9  against  the  temple,  nor  against  Cesar,  have  I  offended  at  all.  But 
Festus,  desiring  to  gratify  the  Jews,  answered  Paul,  and  said.  Art 
thou  willing  to  go  up  to  Jerusalem,  and  there  be  judged  before  ma 

10  concerning  these  thmgs?  Then  said  Paul,  I  am  standing  at  Ce- 
sar's judgment  seat,  where  I  ought  to  be  judged :  I  have  done  no 

11  wrong  to  the  Jews,  as  thou  also  very  well  knowest.  For  if  indeed 
I  have  done  wrong,  and  have  committed  any  thing  worthy  of  death, 
I  refuse  not  to  die ;  but  if  there  is  nothing  of  the  things  whereof 
these  accuse  me,  no  man  can  give  me  up  to  them.     I  appeal  to 

12  Cesar.  Then  Festus,  having  conferred  with  the  council,  answered 
Hast  thou  appealed  to  Cesar  ?    To  Cesar  shalt  thou  go. 

13  And  after  certain  days,  King  Agrippa  and  Bemice  came  to  Ce» 

14  sarca,  to  salute  Festus.  And  when  they  had  been  there  many 
days,  Festus  declared  the  cause  of  Paul  to  the  king,  saying.  There 

Paul-^ln  80  lon^  a  time  their  rage  was  not  ooolod.    So  nraoh  loader  a  call  had 
Paul  to  the  Gentiles. 

4.  But  Featu9  anawtred^-'So  Featos'a  care  to  preeerve  the  imperial  privilesee 
was  the  means  of  preserving  PauPs  life.  By  what  invisible  springs  does  God 
govern  the  world !    With  wlutt  silence,  and  yet  with  what  wisdom  and  energy ! 

5.  Let  tho$e  of  you  toko  are  able — ^Who  are  best  able  to  andertake  the  journey, 
and  to  manage  the  cause.  If  there  be  any  wieJsednese  in  him — So  he  does  not 
pass  sentenco  before  he  hears  the  cause. 

6.  Not  more  than  ten  daye-^A,  short  space  for  a  new  governor  to  stay  at  such 
a  city  as  Jerusalem.  He  could  not  with  any  convenience  have  heard  and  decided 
the  cause  of  Paul  within  that  time. 

7.  Bringing  many  aeeueatione — When  many  accusations  are  heaped  together, 
frequently  not  one  of  them  is  true. 

8.  Whtle  he  anawered — ^To  a  general  charge  a  general  answer  was  sufficient. 

9.  Art  thou  willing  logo  up  to  Jerusalem — Festus  could  have  ordered  this  with, 
out  asking  Paul.  But  Gk>d  secretly  overruled  the  whole,  that  he  might  have  an 
occasion  of  appealing  to  Rome, 

10.  /  am  etanding  at  Ceear* a  judgment  sfat— For  all  the  courts  of  the  Roman 
governors  were  held  in  the  name  of  the  emperor,  and  by  commission  from  him. 
No  man  can  give  me  up — He  expresses  it  modestly  i  the  meaning  is,  Thou  canst 
not.  /  appeal  to  Otfor-— Which  any  Roman  citoen  might  do  before  sentence 
was  passed. 

12.  The  council — It  was  customary  fi>r  a  considerable  number  of  persons  of 
distinction  to  attend  the  Roman  governors.  These  constituted  a  kind  of  coailoil« 
jfiih  whom  they  frequently  advised. 

13.  Agrippa—The  son  of  Herod  Agrippa,  chap,  xii,  1 ;  and  Bemt^e— His 
sister,  with  whom  he  lived  in  a  scandalous  fhmiliarity.  Tliis  was  the  psrsoQ 
wnora  Titus  Vespasian  so  passionately  loved*  that  he  would  have  made  her  em* 
press,  had  not  the  clamours  of  the  Romans  prevented  it. 


34S  THE  ACTS. 

15  is  a  certain  man  left  prisoner  by  Felix :  About  whom  when  I  was 
at  Jerusalem,  the  chief  priests  and  elders  of  the  Jews  appeared 

16  before  me,  desiring  judgment  against  him.  To  whom  I  answered, 
It  is  not  the  custom  of  the  Romans  to  give  up  any  man,  till  he  that 
is  accused  have  the  accusers  face  to  face,  and  liberty  to  make 

17  his  defence  touching  the  crime  laid  to  his  charge.  When  there- 
fore they  were  come  hither,  I  without  any  delay  sat  on  the  judg- 
ment seat  the  next  day,  and  commanded  Ihe  man  to  be  brought 

IB  forth.    Against  whom  when  the  accusers  stood  up,  they  brought 

19  no  accusation  of  such  things  as  I  supposed ;  But  had  certain  ques- 
tions against  him,  relating  to  their  own  religious  worship,  and 
about  one  Jesus  that  was  dead,  whom  Paul  affirmed  to  be  alive. 

20  And  as  I  doubted  of  such  manner  of  questions,  I  asked  if  he  would 
go  to  Jerusalem,  and  there  be  judged  concerning  these  matters. 

21  But  Paul  appealing  to  be  kept  for  the  hearing  of  Augustus,  I  oom- 

22  manded  him  to  be  kept  till  I  could  send  him  to  Cesar.  Then 
Agrippa  said  to  Festus,  I  would  also  hear  the  man  myself.  And 
he  said,  To-morrow  thou  shalt  hear  him. 

23  And  on  the  morrow,  when  Agrippa  was  come  and  Bemice  with 
great  pomp,  and  were  entered  into  the  place  of  audience  with  the 
tribunes  and  principal  men  of  the  city,  at  the  command  of  Festus, 

24  Paul  was  brought  forth.  And  Festus  said,  King  Agrippa,  and  all 
ye  who  are  present  with  us,  ye  see  this  man,  about  whom  all  the 
multitude  of  the  Jews  have  pleaded  with  me,  both  at  Jerusalem  and 

25  here,  crying  out,  that  he  ought  not  to  live  any  longer.  But  when  I 
found  that  he  had  committed  nothing  worthy  of  death,  and  he  had 

26  himself  appealed  to  the  emperor,  I  determined  to  send  him :  Of 
whom  I  have  nothing  certain  to  write  to  my  lord :  therefore  I  have 
brought  him  before  you,  and  especially  before  thee,  O  King  Agrippa, 

27  that  after  examination  taken,  I  may  have  somewhat  to  write.  For 
it  seemeth  to  me  unreasonable  to  send  a  prisoner,  and  not  to  signify 
also  the  crimes  alleged  against  him. 

XXVI.  Then  Agrippa  said  to  Paul,  It  is  permitted  thee  to  speak 
for  thyself.   And  Paul,  stretching  forth  his  hand,  made  his  defence. 

15.  Detiring  judgment  againet  Aim-— As  upon  a  previous  conviction,  which  they 
faleelj  pretended. 

16.  It  it  not  the  custom  of  the  Romans — How  excellent  a  rale,  to  condemn  no 
one  unheard !  A  rule,  which  as  it  it  common  to  all  nations,  (courts  of  inquisition 
only  excepted,)  so  it  ought  to  direct  our  proceedings  in  all  affairs,  not  only  in 
public,  but  private  life. 

18.  Such  things  as  I  supposed — From  their  passion  and  vehemence. 

19.  But  had  certain  questions — How  coldly  does  he  mention  the  things  of  the 
last  importance !  Ana  about  one  Jesus — ^Tnus  does  Festus  speak  of  Him,  to 
whom  every  knee  shall  bow !  Whom  Paul  t^firmed  to  he  aZtee— And  was  this  a 
doubtful  question  7  But  why,  O  Festus,  didst  thou  doubt  concerning  it  7  Only 
because  thou  didst  not  search  into  the  evidence  of  it*  Otherwise  that  evidence 
might  have  opened  to  thee,  till  it  had  grown  up  into  full  conviction ;  and  thy 
illustrious  prisoner  have  led  thee  into  the  glorious  liberty  of  the  children  of  God. 

93.  With  the  tribunes  and  principal  men  of  the  city — ^The  chief  officers,  both 
military  and  civil. 

XXVI.  And  Paul  stretching  forth  his  Aonil— Chained  as  it  was :  a  decent 
expression  of  his  own  earnestness,  and  proper  to  engage  the  attention  of  his 
hMran ;  mntwsred  far  Atmss//— Not  oi^y  letbtiDf  the  accosationa  of  the  Jews, 
bat  solargiiif  upon  tlis  &itb  of  tbt  GoepsL 


CHAPTER  XXVI.  349 

i  I  think  myself  happy,  King  Agrippa,  that  I  am  this  day  to  make  my 
defence  before  thee,  concerning  all  those  things  whereof  I  am  ac- 

3  cused  by  the  Jews,  Who  art  accurately  acquainted  with  all  the 
customs  and  questions  which  are  among  the  Jews :  wherefore  I 
beseech  thee  to  hear  me  patiently. 

4  The  manner  of  my  life  from  my  youth,  which  was  from  the  be- 
ginning among  my  own  nation  at  Jerusalem,  all  the  Jews  know, 

5  Who  knew  me  from  the  first,  (if  they  would  testify,)  that  I  lived  a 

6  Pharisee,  after  the  btriestst  sect  of  oiur  religion.  And  now  I  stand 
in  judgment  for  the  hope  of  the  promise  made  by  God  to  our 

7  fathers :  To  which  our  twelve  tribes,  worshipping  continually  night 
and  day,  hope  to  attain :  concerning  which  hope,  King  Agrippa,  I 

8  am  accused  by  the  Jews.  What !  Is  it  judged  by  vou  an  incredible 

9  thing,  that  God  should  raise  the  dead  ?  I  indeed  thought  myself, 
that  I  ought  to  do  many  things  contrary  to  the  name  of  Jesus  of 

10  Nazareth:  Which  also  I  did  in  Jerusalem;  and  having  received 
authority  from  the  chief  priests,  I  shut  up  many  of  the  saints  in 
prisons,  and  when  they  were  killed,  I  gave  my  vote  against  them. 

1 1  And  frequently  punishing  them  in  all  the  synagogues,  I  compelled 
them  to  blaspheme ;  and  being  exceedingly  mad  against  them,  I 

9.  King  Agrima — ^There  is  a  peoaliar  force  in  thoi  ■ddreMing  a  penon  by 
name.    Agrippa  Kilt  this. 

3.  Who  art  accurately  acquainted — Which  Festaa  wai  not ;  trith  the  euetome 
In  practical  matten ;  and  queetimw — In  ipeculatiTe.  This  word  Festui  had  used 
in  the  abience  of  Paul,  chap,  zzv,  19,  who,  by  the  Divine  leadins^,  repeats  and 
explains  it,  Agrippa  had  had  peculiar  advantages  for  an  accurate  knowledge 
of  the  Jewish  customs  and  questions,  from  his  education  under  his  &ther  Ebrod, 
and  his  long  abode  at  Jerusalem. 

Nothing  can  be  imagined  more  suitable  or  more  graceful,  thsn  this  whole  dis. 
course  of  Paul  before  Agrippa ;  in  which  the  senousneis  of  the  Christian,  the 
boldness  of  the  apostle,  and  the  politeness  of  the  gentleman  and  the  scholar,  ap- 
pear in  a  most  beautiful  contrast,  or  rather  a  most  happv  union. 

4.  From  my  youths  which  was  from  the  beginning — That  is,  which  was  from 
the  beginning  of  my  youth. 

5.  ^  they  toould  teetify — But  they  would  not,  for  they  well  knew  what  weight 
his  former  Uie  must  add  to  his  present  testimony. 

6.  And  now — ^This  and  the  two  following  verses  are  in  a  kind  of  parenthesis, 
and  show  that  what  the  Pharisees  rightly  taught  concerning  tho  resurrection, 
Paul  likewise  asserted  at  this  day.  The  ninth  verse  is  connected  with  the  fifUi. 
For  Pharisaism  impelled  him  to  persecute.  I  etand  in  judgment  for  the  hope  of 
the  promioo — Of  the  resurrection.  So  it  was  in  e/Sod.  Yot  unless  Christ  had 
risen,  there  could  have  been  no  resurrection  of  the  dead.  And  it  wss  chiefly  for 
testifying  the  resurrection  of  Christ,  that  the  Jews  still  persecuted  him. 

7.  Owr  tweloe  tribeo — For  a  great  part  of  the  ten  tribes  also  had  at  various  times 
returned  from  the  east  to  their  own  country,  James  i,  1 ;  1  Ptot.  i,  1.  Worohipping 
continually  night  and  isy— That  is,  this  is  what  they  aim  at  in  all  their  public 
and  private  worship. 

8.  le  it  judged  tyyouan  inerediUe  thing-^li  was  by  Festns,  chap,  zxv,  19,  to 
whom  Puil  answers  ss  if  he  had  heard  him  discourse. 

9.  Ithought-^When  I  wss  a  Pharisee  t  thai  I  ought  to  do  mcny  Otnf  s— Whieh 
he  now  enumerates. 

10.  /  ehut  up  many  of  the  sstnts-^Men  not  only  innocent,  but  good,  just,  hoJy. 
/  gave  my  vote  againet  thom — ^That  is,  I  joined  with  those  who  condemned  them. 
Perhaps  the  chief  priests  did  also  give  him  power  to  vote  on  these  occssions. 

11.  /  compelled  tAsm— That  is,  some  of  them;  to  Uaopheme—Thm  is  the  meet 
dreadful  of  all !   Renent,  ye  enemies  of  the  GkMpeL    If  Spira,  who  was  mtinpii 
led,  suffered  so  terribly,  what  will  bMomd  of  those  who  oompel,  like  Saul,  bnt  do 
not  repent  like  him. 


350  THE  ACTS. 

12  persecuted  them  even  to  foreign  cities.  *  Whereupon  as  I  was 
going  to  Damascus,  with  authority  and  commission  from  the  chief 

13  priests,  At  mid  day,  O  king,  I  saw  in  the  way  a  light  from  hea- 
ven, above  the  brightness  of  the  sun  shining  round  me  and  them 

14  that  journeyed. with  me.     And  when  we  were  all  fallen  down  to 
the  earth,  I  heard  a  voice  saying  to  me  in  the  Hebrew  tongue 
Saul,  Saul,  why  persecutest  thou  me  ?     It  is  hard  for  thee  to  kick 

15  against  the  goads.     And  I  said,  Who  art  thou.  Lord?    And  he  said, 
]  6  I  am  Jesus  whom  thou  persecutest.     But  rise  and  stand  upon  thy 

feet ;  for  I  have  appeared  to  thee  for  this  purpose,  to  ordain  thee 
a  minister  and  a  witness,  both  of  the  things  which  thou  hast  seen, 

17  &nd  of  those  in  which  I  will  appear  to  thee.  Delivering  thee  from 

18  the  people,  and  the  Gentiles,  to  whom  I  now  send  thee.  To  open 
their  eyes,  that  they  may  turn  from  darkness  to  light,  and  from  the 
power  of  Satan  to  God ;  that  they  may  receive  through  faith  which 
18  in  me,  forgiveness  of  sins,  and  an  inheritance  among  them  that 

19  are  sanctified.     From  that  time,  O  King  Agrippa,  I  was  not  disobe* 

20  dient  to  the  heavenly  vision.  But  first  to  them  at  Damascus  and  ii. 
Jerusalem,  and  through  all  the  country  of  Judea,  and  then  to  the 
Gentiles,  I  declared,  that  they  should  repent  and  turn  to  God, 

21  doing  works  worthy  of  repentance.  For  these  things  the  Jews 
seizing  me  in  the  temple,  attempted  to  kill  me  with  their  own  hands. 

22  But  having  obtained  help  from  God,  I  continue  till  this  day,  testify- 
ing both  to  small  and  great,  saying  nothing  but  what  both  the  pro- 

23  phets  and  Moses  have  declared  should  be,  That  Christ  having 
suffered,  and  being  the  first  who  rose  from  the  dead,  should  show 

13.  O  King — Most  Beasonably,  in  the  height  of  the  narration,  does  he  thus  fix 
the  king's  attention.  Above  the  hrightneu  of  the  tun — And  no  manrel.  For  what 
\m  the  brightnese  of  this  created  sun,  to  the  Sun  of  righteousness,  the  brightness 
of  the  Father's  glory? 

14.  In  the  Hebrew  tongue — St.  Paul  was  not  now  speaking  in  Hebrew :  when 
ho  was,  chap,  zxiii,  7,  be  did  not  add.  In  the  Hebrew  tongue.  Christ  used  this 
tongue  both  on  earth  and  froiA  heaven. 

17.  Delivering  thee  from  the  people — ^The  Jews  and  the  OentileOj  to  whontt  both 
Jews  and  Gentiles,  /  now  aena  thee — Paul  gives  them  to  know,  that  the  liberty 
ho  enjoys  even  in  bonds,  was  promised  to  him,  as  well  as  bis  preaching  to  the 
GontUes.  /,  denotes  the  authoritv  of  the  sender.  Nowt  the  time  whence  his 
mission  was  dated.  For  his  apostleship,  as  well  as  his  conversion,  commenced 
It  this  moment. 

18.  To  open — He  opens  them,  who  sends  Paul ;  and  he  does  it  by  Paul  who  is 
oont ;  their  eyeo — Both  of  the  Jews  and  Gentiles :  that  they  may  turn — ^Through 
the  power  of  the  Almighty,  fi-om  the  spiritual  darkness  wherem  they  were  in- 
volved, to  the  light  of  Divine  knowledge  and  holiness,  and  from  the  power  of 
Smtan,  who  now  holds  them  in  sin,  guilt,  and  misery,  to  the  love  snd  happy  ser. 
▼ioe  of  God :  that  they  may  receive  through  faith— '{He  seems  to  place  the  same 
blessings  in  a  fuller  light,)  pardon,  holiness,  and  glory. 

19.  From  thai  time — Having  received  power  to  obey,  /  woe  not  dieobedient — 
I  did  obey,  I  used  that  power.  Gal.  i,  16.  So  that  even  this  grace  whereby  St. 
Fknl  was  influenced,  was  not  irresistible. 

90.  /  declared — From  that  hour  to  this,  both  to  Jew  and  Gentile,  that  they 
9kemld  repent — ^This  repentance,  we  may  observe,  is  previous  both  to  inward  and 
OQtward  holiness. 

91.  For  theee  thingo — ^The  apostle  now  applies  all  that  he  had  said. 

99.  Having  obtained  help  from  &od— When  all  other  help  failed,  God  sent  tho 
Bomtiis  from  the  castle,  and  to  folfilled  the  promiio  he  had  made,  ver.  17. 

•4rtsix,8. 


CHAPTER  XXVII.  851 

24  light  to  the  people  and  to  the  Gentiles.  And  as  ne  was  tfius  making 
his  defence,  Festas  said  with  a  loud  voice,  Paul,  thou  art  beside 

25  thyself,  much  learning  doth  make  thee  mad.  But  he  said,  I  am  not 
mad,  most  excellent  Festus,  but  utter  the  words  of  truth  and  sobrie* 

26  ty.  For  the  king  knoweth  of  these  things  ;  to  whom  also  I  speak 
with  freedom  ;  for  I  am  persuaded  none  of  these  things  are  hidden 

27  from  him,  for  this  was  not  done  in  a  comer.     King  Agrippa,  be- 

28  lievest  thou  the  prophets  ?  I  know  that  thou  believest.  Then 
Agrippa  said  unto  Paul,  Almost  thou  persuadest  me  to  be  a  Chris- 

29  tian.  And  Paul  said,  I  would  to  God,  that  not  only  thou,  but  like- 
wise all  that  hear  me,  were  this  day  both  almost  and  altogether 
such  as  I  am,  except  these  bonds. 

30  And  as  he  said  this,  the  king  rose  up,  and  the  governor,  and  Ber- 

31  nice,  and  they  that  sat  with  them.  And  as  they  were  going  away, 
they  spake  one  to  another,  saying.  This  man  doth  nothing  worthy 

32  of  death,  or  of  bonds.  And  Agrippa  said  unto  Festus,  This  man 
might  have  been  set  at  liberty  if  he  had  not  appealed  unto  Cesar. 

XXVII.     And  when  it  was  determined  to  sail  into  Italy,  they  deliver- 

34.  F€$tu9  $aid,  Paul,  thou  art  betide  thy§elf-^To  talk  of  men's  riling  from  th« 
dead  I  And  of  a  Jew*i  enlightening  not  only  hii  own  nation,  but  the  polite  and 
learned  Greeks  and  Romans !  Nay,  Festas,  it  is  thou  that  art  heride  tkyeelf. 
That  strikest  quite  wide  of  the  mark.  And  no  wonder:  he  saw  that  nature  did 
not  act  in  Paul ;  but  the  grace  that  acted  in  him  he  did  not  see.  And  therefore  he 
took  all  this  ardour  which  animated  the  apostle  for  a  mere  start  of  learned  phrensy. 

25.  lam  not  mad,  mo$t  excellent  FeetuB — ^The  style  prbperlv  belonging  to  a  Bo- 
man  propretor.  How  inexpressibly  beautiful  is  this  reply !  How  strong !  yet  how 
decent  and  respectful !  Madmen  seldom  call  men  bv  their  names,  and  titles  of 
honour.  Thus  also  St.  Paul  refutes  the  char^.  nut  utter  the  wordo  of  trutk 
(confirmed  in  the  next  verse)  and  eobrietv — ^The  very  reverse  of  madness.  And 
both  these  remain,  even  when  the  men  of  God  act  with  the  utmost  vehemence. 

26.  For  the  king  knoweth  of  theee  thing*— :SU  Paul  having  refuted  Festus,  pur. 
sues  his  purpose,  retucning  naturally,  and  as  it  were,  step  by  step,  from  Festus 
to  Agrippa.  To  whom  I  apeak  with  freedom— Thu  freedom  was  probably  one 
circumstance  which  Festus  accounted  madness. 

27.  King  Agrippa,  believeet  thou  the  prophete  ? — ^He  that  believes  these,  believea 
Paul,  yea,  and  Christ.  The  apostle  now  comes  close  to  his  heart.  What  did 
Agrippa  feel  when  he  heard  this  7  /  know  that  thou  believeot  i — Here  Fiaul  lays 
■o  fast  hold  on  the  king  that-  he  can  scarce  make  any  resistance. 

S^.  Then  Agrippa  mid  unio  Paul,  Almott  \hou  perouadeat  mo  to  he  a  Chris* 
tian! — See  here,  Festas  altogether  a  heathen,  Paul  alogether  a  Christian,  Agrippa 
halting  between  both.  Poor  Agrippa !  But  almost  persuaded !  So  near  the  mark, 
and  yet  fall  short !  Another  step,  and  thou  art  within  the  vaiL  Reader,  stop 
not  with  Agrippa ;  bat  go  on  with  Paul. 

29.  I  would  to  Ood — Agrippa  had  spoke  of  being  a  Christian,  as  a  thing  whoU|y 
in  his  own  power.  Paul  gently  oorrects  this  mirtake ;  intimating,  it  is  the  gill 
and  the  work  of  God ;  that  aU  that  hear  mo — ^It  was  modesty  in  St.  Paul,  not  to 
apply  directly  to  them  all ;  yet  he  looks  upon  them  and  observes  them ;  were 
ouch  aa  J  ofiik— Christians  indeed ;  fall  of  righteousness,  peace,  and  joy  in  the 
Holy  Ghost.  He  speaks  from  a  fUl  sense  of  his  own  happiness,  and  an  over. 
flowing  love  to  all. 

30.  And  aa  he  §aid  thia,  the  kingroaa  up — ^An  unspeakably  precious  moment  to 
Agrippa.    Whether  he  duly  improTed  it  or  no,  we  shall  see  in  that  day. 

31.  Thia  man  doth  nothing  worthy  of  death  or  of  bonds — ^They  speak  of  hit 
whole  life,  not  of  one  action  onlv.  And  could  ve  learn  nothing  more  than  this 
from  that  discourse  7  A  favourable  judgment  of  saoh  a  preacher,  is  pot  all  that 
God  requires. 

XXVII.  1.  As  soon  as  it  was  detsrwumd  to  soU^Am  being  a  ihorter  and  Ism 
expensiTe  panage  to  Rome. 


3M  THE  ACTS. 

ed  Paul,  and  certain  other  prisoners,  to  a  centurion  named  Julius, 

3  of  the  Augustan  cohort.     And  going  aboard  a  ship  of  Adramyt- 

tinm,  that  was  to  sail  by  the  coasts  of  Asia,  we  set  sail,  Aristarchus, 

a  Macedonian  of  Thessalonica,  being  with  us.     And  the  next  day 

3  we  reached  Sidon.     And  Julius  treating  Paul  courteously,  per- 

4  mitted  him  to  go  to  his  friends  to  take  refreshment.     And  setting 
sail  from  thence,  we  sailed  under  Cyprus,  because  the  winds  were 

5  contraiy.     And  having  sailed  through  the  sea  of  Cilicia,  and  Pam- 

6  phylia,  we  came  to  Tj^yn,  a  city  of  Lycia.     And  the  centurion  find- 
mg  a  ship  of  Alexandria  there,  bound  for  Italy,  put  us  on  board  of  it. 

7  And  when  we  had  sailed  slowly  many  days,  and  were  scarce  come 
over  against  Cnidus,  the  wind  not  suffering  us,  we  sailed  under 

8  Crete,  over  against  Salmone.     And  passing  it  with  difficulty,  we 
came  to  a  certain  place  called  the  Fair  Havens,  near  which  was 

9  the  city  Lasea.     And  as  much  time  was  spent,  and  sailing  was  now 
dangerous,  because  the  fast  was  already  past,  Paul  exhorted  them, 

•10  Saying  to  them.  Sirs,  I  perceive  that  this  voyage  will  be  with  in* 
jury  and  much  damage,  not  only  to  the  lading  and  the  ship,  but  also 

11  to  our  lives.  But  the  centurion  regarded  the  master  and  the  owner 
of  the  vessel  more  than  the  things  which  were  spoken  by  Paul. 

12  And  as  the  haven  was  not  convenient  to  winter  in,  the  greater  part 
advised  to  set  sail  from  thence  also,  if  by  any  means  they  might 
reach  Phenice,  to  winter  there,  which  is  a  haven  of  Crete  looking 
to  the  southwest  and  northwest. 

13  And  as  the  south  wind  blew  gently,  supposing  thoy  had  obtained 
their  purpose,  they  weighed  anchor,  and  sailed  on  close  by  Crete. 

14  But  not  long  after  there  arose  against  it  a  tempestuous  wind  named 

15  Euroclydon.     And  the  ship  being  caught,  and  not  able  to  bear  up 

16  against  the  wind,  we  let  her  drive.     And  running  under  a  certain 

9.  Adreanvithnn — whb  a  sea  port  of  Mysia.  Aristarohoa  and  Luke  went  with 
Anil  bv  choice,  not  being  aahamed  of  hia  bonds. 

3.  JuUue  treating  Paul  courteously — ^Perhaps  he  had  heard  him  make  hin 
QSnBoe. 

4.  We  sailed  under  Cyprue — Leaving  it  on  the  left  hand. 

7.  Cnidus — was  a  cape  and  city  of  Caria. 

8.  The  Fair  Havens  still  retain  the  name.  But  the  city  of  Lasea  is  now  at- 
teriy  lost,  together  with  many  more  of  the  hundred  cities  for  which  Crete  was 
oiiee  so  renowned. 

9.  Thefastt  or  day  of  atonement,  was  kept  on  the  tenth  of  Tisri,  that  is,  the 
99th  of  September.  This  was  to  them  an  ill  time  of  sailing ;  not  only  because 
winter  was  approaching,  bat  also  because  of  the  sudden  storms,  which  are  still 
oommon  in  the  Mediterranean  at  that  time  of  the  y6ar.  Paul  exhorted  them — 
Not  to  leave  Crete.  Even  in  external  things,  fiuth  exerts  itself  with  the  greatest 
|i«ewnee  of  mind,  and  readiness  of  advice. 

10.  Saying  to  them — ^To  the  centurion  and  other  officers. 

11.  The  centurion  regarded  the  master — ^And  indeed  it  is  a  general  rule,  believe 
an  artificer  in  his  own  art.  Yet  when  there  is  the  greatest  need,  a  real  Christian 
will  often  advise  even  better  than  him. 

19.  Which  is  a  haven — Having  a  double  opening,  one  to  the  southwest,  the 
other  to  the  northwest. 

14.  There  arose  against  U — ^The  south  wind;  a  iempeatuoue  wind^  ca^ed  in 
those  parts  Euroclydon.  This  was  a  kind  of  hurricane,  not  carrying  them  any 
one  way,  but  tossing  them  backward  and  forward.  These  fbrious  winds  are  now 
eaUed  levanters,  and  blow  in  all  directions  from  the  northeast  to  the  southeast. 

1&  W§  wsro  hmrHy  skU  ts  got  MMfert  rf  the  hoat^To  prevent  its  being 
slavsd 


CHAPITER  XXVII.  353 

laland  called  Clauda>  we  were  hairdly  able  to  get  master  of  the 

17  boat:  Which  having  taken  up,  they  used  kelps,  undergirding  the 
ship,  and  fearing  lest  they  should  fall  into  the  quicksands,  they 

18  struck  sail,  and  so  were  driven.    And  as  we  were  in  an  exceeding 

Seat  storm,  the  next  day  they  lightened  the  ship.    And  the  thira 
y  we  cast  out  with  our  own  hands  the  tackling  of  the  ship.    And 

20  as  neither  sun  nor  stars  appeared  for  many  days,  and  no  small 
tempest  lay  on  u/,  all  hope  of  our  being  saved  was  now  taken 
away. 

21  But  after  bug  abstinence,  Paul  standing  in  the  midst  of  then, 
said,  Sirs,  ye  should  have  hearkened  to  me,  and  not  have  loosed 

22  from  Crete,  and  so  have  avoided  this  injury  and  loss.  Yet  now  I 
exhort  you  to  be  of  good  courage ;  for  there  shall  be  no  loss  of 

23  any  life  among  you,  but  of  the  ship  oniy.  For  there  stood  by  me 
this  night  an  angel  of  the  God  whose  I  am,  and  whom  I  serve, 

24  Saying,  Fear  not,  Paul ;  thou  must  be  presented  before  Cesar :  and 

25  lo,  Gkxi  hath  given  thee  all  them  that  sail  with  thee.  Wherefore, 
sirs,  take  courage  :   for  1  trust  in  God,  that  it  shall  be  even  as  it 

26  hath  been  spoken  to  me.     But  we  must  be  cast  on  a  certain  island. 

27  And  when  the  fourteenth  night  was  come,  as  wo  were  driven  up 
and  down  in  the  Adriatic  sea,  about  midnight  the  sailors  suspected 

28  that  they  drew  nigh  some  land.  And  sounding,  they  found  twenty 
fathoms ;  and  having  gone  a  little  farther,  sounding  again,  thev 

29  found  fifteen  fathoms.  And  fearing  lest  we  should  fall  upon  rough 
places,  they  cast  four  anchors  out  of  the  stem,  and  wished  for  the 

30  day.  But  when  the  sailors  were  attempting  to  flee  out  of  the  ship, 
and  had  let  down  the  boat  into  the  sea,  under  pretence  that  they 

31  were  going  to  carry  out  anchors  out  of  the  foreship,  Paul  said  to 

18.  They  ligkUned  the  Mp — Casting  the  hea^  goods  into  the  sea. 

19.  We  coat  out  the  tackling  of  the  tAif>— Cutting  away  even  thoee  masts  that 
were  not  obsoluteljr  necessaiy. 

20.  Neither  ran  nor  Hare  appeared  for  many  days— Which  they  oonld  the  Ian 
spare,  before  the  compass  was  found  out. 

31.  Thie  loee — ^Which  is  before  your  eyes. 

23.  The  Qod  vohoae  I  am^  and  whem  I  servs— How  short  a  compen^um  of 
religion !  Yet  how  fiill !  Comprehending  both  frith,  hope,  and  love. 

24.  Ood  haitk  gieen—^?wal  had  prayed  for  them.  And  God  gave  him  thsir 
lives ;  perhaps  their  souls  also.  And  the  centurion,  subserving  the  providenos 
of  God,  gave  to  Paul  the  lives  of  the  prisoners.  How  wondCTmlly  does  his  pra^. 
vidence  reign  in  the  most  contingent  things !  And  rather  wUl  many  bad  men 
be  preserred  with  a  few  good^  (so  it  frequently  happens,)  than  one  good  maa 
perish  with  many  bad.  So  it  was  in  thb  ship :  so  it  is  in  the  world.  Thee-^KX 
such  a  time  as  this,  there  was  not  the  same  dannr,  which  might  otherwise  have 
been,  of  St.  Paul's  seeming  to  speak  out  of  vanity,  what  he  really  spoke  out  of 
necessity.  All  the  «oii2s^-Not  onlv  all  the  piisoners,  ss  Jnhns  amrward  did, 
ver.  43 ;  ask  for  souls,  they  shall  be  given  thee :  yea,  more  than  thou  hoptit 
for,  that  eail  with  thee — So  that  Pud,  in  the  sight  of  God,  was  the  master  and 
pilot  of  the  ship. 

27.  The  fourteenth  iivA<— Since  they  left  Crete,  ver.  18, 19.  In  the  AdrtoHt 
eea — So  the  ancients  caUed  all  that  part  of  the  Mediterranean,  which  lay  soiith 
of  Italy. 

30.  The  eailore  leere  attempting  to  flee  out  tf  the  siUfp— -Sopposing  the  boat 
would  go  more  safely  over  thie  shallows. 

31.  Unleee  theoe  mariners  abide  in  the  ehip^Wiihofoi  tham  ye  know  not  hsv 
to  maaags  hsr,  ye  eanmt  he  jsgsd-Ha  dose  aol  say  we.    Tbii  they  wmU  Mt 

23 


854  THE  ACTS. 

the  centturion  and  the  soldiers,  Unless  these  abide  in  the  ship,  ye 

32  cannot  be  saved.     Then  the  soldiers  cut  off  the  ropes  of  the  boat, 

33  and  let  it  fall  off.  And  while  the  day  was  coming  on,  Paul  exhorted 
them  all  to  take  food,  saying,  This  day  is  the  fourteenth  that  ye 

34  have  tarried  and  continued  fasting,  having  taken  nothing.  There- 
fore I  exhort  you  to  take  food :    for  this  is  for  your  preservation ; 

35  for  there  shall  not  a  hair  fall  from  the  head  of  any  of  you.  And 
having  spoken  thus,  he  took  bread,  and  gave  thanks  to  God  before 

36  tliem  all  -  and  having  broken  it,  he  began  to  eat.     Then  were  they 

37  all  encouraged,  and  tibey  also  took  meat.     And  we  were  in  the  ship, 

38  in  all  two  hundred  and  seventy-six  souls.  And  when  they  were 
satisfied  with  food,  they  lightened  the  ship,  casting  out  the  wheat 

89  into  the  sea.  And  when  it  was  day,  they  did  not  know  the  land  : 
but  they  observed  a  certain  creek  having  a  shore,  into  which  they 

40  were  minded  if  possible  to  thrust  the  ship :  And  having  taken  up 
the  anchors,  they  conunitted  it  to  the  sea,  at  the  same  time  loosing 
the  mdder  bands,  and  hoisting  up  the  stay  sail  to  the  wind,  they 

41  made  for  the  shore.  But  falling  into  a  place  where  two  seas  met, 
they  ran  the  ship  aground ;  and  the  fore  part  sticking  fast,  remained 
immovable,  but  the  hinder  part  was  broken  by  the  force  of  the 

42  waves.     And  the  counsel  of  the  soldiers  was  to  kill  the  prisoners, 

43  lest  any  one  should  swim  away  and  escape.  But  the  centurion, 
being  desirous  to  save  Paul,  hindered  them  from  their  purpose,  and 
commanded  those  that  could  swim,  throwing  themselves  into  the 

44  sea,  first  to  get  away  to  land.     And  the  rest,  some  on  boards,  and 

have  regarded.    The  ■oldien  wore  not  careful  for  the  lives  of  the  priionen :  nor 
wu  Paul  careful  for  hia  own. 

We  may  learn  henco,  to  uie  the  most  proper  means  for  security  and  success, 
even  while  we  depend  on  Divine  Providence,  and  wait  for  the  accomplishment 
of  God's  own  promise.  He  never  designed  any  promise  should  encourage  ra- 
tional  creatures  to  act  in  an  irrational  manner ;  or  to  remain  inactive,  when  he 
has  given  them  natural  capacities  of  doine  something,  at  least,  for  their  own 
benefit.  To  expect  the  accomplishment  of  any  promise,  without  exerting  these, 
is  at  best  vain  and  dangerous  presumption,  if  all  pretence  of  relying  upon  it  be 
not  profane  hypocrisy. 

33.  Ye  eantinue  fatting,  hatring  taJsen  notJdng-^'No  regular  meal ,  through  a 
deep  sense  of  their  extreme  danger.  Let  us  not  wonder  then,  if  men  who  have 
a  deep  sense  of  their  extreme  dimeer  of  everlasting  death,  for  a  time  forget  even 
to  eat  their  broad,  or  to  attend  to  their  worldly  affairs.  Much  less  let  us  censure 
that  as  madness,  which  may  be  the  bejnnning  of  true  wisdom. 

34.  Tkit  it  for  your  prtservation — ^That  ye  may  be  the  better  able  to  swim  to 
shore. 

36.  Then  they  loere  mU  eneomragod — ^By  his  example,  as  well  as  words. 

38.  Cmotimg  out  the  whomt — So  firmly  did  they  now  depend  on  what  St.  Paul 
hid  said. 

89.  They  did  not  know  tko  land — ^Which  they  saw  near  them :  hamng  a  level 
9ntr€» 

40.  Looiing  the  rudder  hando — ^Their  ships  had  frequently  two  rudders,  one  on 
each  side.  These  were  fastened  while  they  let  the  ship  drive ;  but  were  now 
loosened,  when  they  had  need  of  them  to  steer  her  into  the  creek. 

41.  A  place  where  two  oeaa  met — Probably  by  reason  of  a  sand  bank  running 
parallel  with  the  shore. 

49.  7^  esttMsI— Cruel,  unjust,  ungrateful. 

44.  They  all  escaped  eafe  to  land — And  some  of  them  doubtless  received  the 

ritlo  •■  a  teaoher  sent  hwn  God.    These  would  find  their  deliverande  from 
hxf  of  the  uoitf  but  sn  sariMst  of  an  infinitely  greater  delivoranoov  and  art 


CHAPTER  XXYIII.  855 

some  on  broken  pieces  of  the  ship ;   and  so  it  came  to  pass,  that 
they  all  escaped  safe  to  land. 
XXVIII.    And  being  escaped,  we  then  knew,  that  the  island  was 

2  called  Melita.  And  the  barbarians  showed  us  nncomnion  kind- 
ness ;  for  having  kindled  a  fire,  they  brought  us  all  to  it,  because 

3  of  the  present  rain,  and  because  of  the  cold.  Now  as  Paul  was 
gathering  a  bundle  of  sticks,  and  laying  them  on  the  fire,  a  viper 

4  coming  from  the  heat  fastened  upon  his  hand.  And  when  the  balr- 
barians  saw  the  venomous  animal  hanging  on  his  hand,  they  said 
one  to  another.  Doubtless  this  man  is  a  murderer,  whom,  though 

5  he  hath  escaped  the  sea,  vengeance  hath  not  suffered  to  live.  But 
having  shaken  off  the  venomous  animal  into  the  fire,  he  suffered  no 

6  harm.  However,  they  expected  that  he  would  have  swollen,  or 
suddenly  fallen  down  dead :  but  after  having  waited  a  considerable 
time,  seeing  no  mischief  befall  him,  they  changed  their  minds,  and 
said  he  was  a  god. 

7  And  near  that  place  was  the  estate  of  a  chief  man  of  the  island, 
named  Publius,  who  receiving  us  into  his  house,  entertained  us 

8  courteously  three  days.  Now  the  father  of  Publius  lay  sick  of  a 
fever  and  bloody  flux ;  to  whom  Paul  went  in,  and  having  prayed, 

9  laid  his  hands  on  him  and  healed  him.  And  when  this  was  done, 
the  rest  also  in  the  island,  who  had  disorders,  came  and  were  healed, 

long  ere  thii  lodged  with  him  in  a  more  peaoeful  harboar  than  Malta,  or  than 
the  earth  could  atford. 

XXVni.  1.  Melita  or  Malta,  is  about  tweWe  miles  broad,  twenty  long,  and 
Biztj  distant  from  Sicily  to  the  south.  It  yields  abundance  of  honey,  (whence 
its  name  was  taken,)  with  much  cotton,  and  is  Tery  fruitful,  though  it  has  only 
three  feet  depth  of  earth  above  the  solid  rock.  The  Emperor  Chules  the  Fifth 
save  it,  in  1530,  to  the  knights  of  Rhodes,  driven  out  of  Rhodes  by  the  Turics. 
They  are  a  thousand  in  number,  of  whom  five  hundred  always  reside  on  the  island. 

9.  And  the  &ar6ori«ii»— So  the  Romans  and  Greeks  termed  all  nations  but  their 
own.  But  surely  the  generosity  shown  by  these  uncultivated  inhabitants  of 
Malta,  was  far  more  vuuable  than  all  the  varnish  which  the  politeet  education 
could  ffive,  where  it  taught  not  humanity  and  compassion. 

4.  And  when  the  barbariane  saw — they  mtid — Seeing  also  his  chains,  DovhtUm 
thia  man  ie  a  murderer — Such  rarely  go  unpunished  even  in  this  life  ;  whom  oen. 
geanee  hath  not  euffered  to  /tes — ^They  look  upon  him  as  a  dead  man  already. 

It  is  with  pleasnrethat  we  trace  among  these  barbarians  the  force  of  conscience, 
and  the  belief  of  a  particular  providence  :  which  some  people  of  more  learning 
have  stupidly  thpnght  it  philosophy  to  despise.  But  they  erred  in  imagining, 
that  calamities  must  always  ba  interpreted  as  judgments.  Let  us  guard  against 
this,  lest,  like  them,  we  condemn  not  only  the  innocent,  but  the  excellent  of  the 
oarth. 

5.  Having  ohaken  of  the  venomoue  animal^  he  tigered  no  harm — ^Tho  words  of 
an  eminent  modem  historian  are,  **  No  venomous  kind  of  serpent  now  breeds  m 
Malta,  neither  hurts  if  it  ba  brought  thither  from  another  place.  Children  are 
seen  there  handling  and  playing  even  with  scorpions ;  I  have  seen  one  eatinr 
them."  If  this  be  so,  it  seems  to  be  fixed  by  the  wisdom  of  God,  as  an  eterau 
memorial  of  what  he  once  wrought  there. 

6.  They  changed  their  minde,  and  eaid  he  woe  a  gD<^— Such  is  the  stability  of 
human  reason  !  A  little  before  he  was  a  murderer  ;  and  presently  he  is  a  god: 
(just  as  the  people  of  Ii3rstra;  one  hour  sacrificing,  and  tne  next  stoning :)  nay, 
but  there  is  a  medium.  He  is  neither  a  murderer  nor  a  god,  but  a  man  of  God. 
But  natural  men  never  run  into  greater  mistakes,  than  in  judging  of  the  ohildiea 
of  God. 

7.  TAs  cAur/ sum  of  lAsitlond^In  wealth  if  not  in  power  also.    Throe 
The  first  three  days  of  our  stay  on  the  island* 


356  THE  ACTS. 

10  Who  likewise  honoured  us  with  many  honoon,  and  when  we  de 
parted,  put  on  board  such  things  as  were  necessary. 

11  And  after  three  months  we  sailed  in  a  ship  of  Alexandria,  wliich 
had  wintered  in  the  island,  whose  sign  was  Castor  and  Pollux. 

12  And  arriving  at  Syracuse,  we  tarried  there  three  days.  Whence 

13  coasting  round,  we  came  to  Rhegium,  and  the  south  wind  rising 

14  after  one  day,  we  came  the  next  to  Puteoli :  Where  finding  bre- 
thren, we  were  entreated  to  tarry  with  them  seven  days,  and  so  we 

15  went  toward  Rome.  And  the  Inrethren  having  heard  of  us,  came 
out  thence  to  meet  us,  some  as  far  as  Appii-Forum,  and  others  to 
the  Three  Taverns,  whom,  when  Paul  saw,  he  thanked  God  and 
took  courage. 

16  And  when  we  were  come  to  Rome,  the  centurion  delivered  the 
prisoners  to  the  captain  of  the  guard :  but  Paul  was  suffered  to 

17  dwell  by  himself,  with  the  soldier  that  kept  him.  And  after  three 
days  he  called  the  chief  of  the  Jews  together.  And  when  they 
were  come  together,  he  said  to  them,  Brethren,  though  I  have  done 
nothing  against  the  people,  or  the  customs  of  our  fathers,  yet  have 
I  been  delivered  a  prisoner  from  Jerusalem  into  the  hands  of  the 

18  Romans :  Who  having  examined  me,  were  willing  to  have  released 

19  me,  because  there  was  no  cause  of  death  in  me.  But  when  the  Jews 
opposed  ity  I  was  constrained  to  appeal  to  Cesar ;  not  that  I  had  any 

20  thing  to  accuse  my  nation  of.  For  this  cause  therefore  have  I 
entreated  to  see  and  speak  with  you :  for  it  is  on  accoimt  of  the 

21  hope  of  Israel,  that  I  am  bound  with  this  chain.  And  they  said  to 
him.  We  have  neither  received  letters  from  Judea  concerning  thee, 
nor  hath  any  of  the  brethren  coming  hither,  related  or  spoken  any 

22  evil  of  thee.     But  we  desire  to  hear  of  thee  what  thou  thinkest ; 

11.  Wkote  ai^  wa9 — It  was  the  etutom  of  the  anoienta  to  hayo  imaffoa  on 
the  head  of  their  ahipe,  from  which  thej  took  their  namea.  Caetor  and  Pollux 
—Two  heathen  goda  who  were  thought  favourable  to  mariners. 

15.  The  hretkren—ThMl  is,  the  Christiana,  eawu  out  thonee  to  meet  no — It  is 
remarkable  that  there  is  no  certain  account  bj  whom  Christianitj  was  planted  at 
Some.  Probably  some  inhabitants  of  that  city  were  at  Jerusalem  on  the  day  of 
pentecost,  Acts  li,  10 ;  and  being  then  conTerted  themselves,  carried  the  Grospel 
thither  at  their  retam.  Appii-Forum  was  a  town  fiftj-one  miles  firom  Rome ; 
the  Three  Taverns  about  Uurty.  He  took  amrage — ^Ho  saw  Christ  was  at  Rome 
also,  and  now  forgot  aU  the  troubles  of  his  journey. 

16.  With  the  sMier — ^To  whom  he  was  chained,  as  the  Roman  custom  was. 

17.  And  after  three  dayo — Given  to  rest  and  prajrer,  Paul  eaUed  the  chief  of 
the  Jewe  together^-^He  always  sought  the  Jews  first ;  but  being  now  bound,  he 
could  not  so  conveniently  go  round  to  them.  Though  I  have  done  nothinjt— 
Seeing  him  chained,  they  might  have  suspected  he  had.  Therefore  he  first 
obviates  this  suspicion. 

19.  When  the  Jewe  eppoeed  it — ^He  speaks  tenderly  of  them,  not  mentioning 
tbeb  repeated  attempts  to  mnrder  him.  Not  that  I  had  any  thing  to  aeeuee  my 
nmtiem  o/— Not  that  I  had  any  design  to  accuse  othen,  but  merely  to  defend 
myself. 

so.  The  hope  of  /srm^— MThat  Israri  hopes  for,  namely,  the  Messiah  and  the 
nsnrrection. 

91.  Wo  have  neither  received  lettere  eoneerning  thee — ^There  must  have  been  a 
paeuliar  providence  in  this,  nor  has  anif  of  the  hrethren-^The  Jews,  related — Pro. 
ftsMdly,  in  a  set  discouise,  or  fpo&e^-^Occasionally,  in  conversation,  any  evil  of 
thee    How  must  the  bridle  then  have  been  in  their  mouth ! 

SSL  Thie  eeet  we  know  ie  every  where  epoken  againet-^Tbie  is  no  proof  at  all 
oft  bed  oanset  bat  a  very  probable  mark  of  a  go^  one. 


CHAPTER  XXVIII.  357 

fbr  concerning  this  sect,  we  know  that  it  is  eveiy  where  spoken 
against. 

23  And  having  appointed  him  a  day,  many  came  to  him  at  his  lodg- 
ing, to  whom  he  expounded,  testifying  the  kingdom  of  God,  and 
persuading  them  concerning  Jesus,  both  from  the  law  of  Moset 

24  and  the  prophets,  from  morning  till  evening.    And  some  beliered 

25  the  things  mat  were  spoken,  and  some  believed  not  And  not 
agreeing  with  each  other,  they  brake  up  the  assembly,  after  Paul 
had  spoken  one  word,  Well  spake  the  Holy  Ghost  by  the  Pronhet 

26  Isaiah  to  your  fathers,  Saying,  *  Go  to  this  people  and  say,  Hear- 
ing ye  shall  hear,  and  shall  not  understand,  and  seeing  ye  shall  tee, 

27  and  shall  not  perceive.  For  the  heart  of  this  people  is  waxed 
gross,  and  with  their  ears  they  hear  heavily,  ana  their  eyes  havd 
they  closed ;  lest  they  should  see  with  thnr  eyes,  and  hear  widl 
their  ears,  and  imderstand  with  their  hearts,  and  should  be  con* 

28  verted,  and  I  should  heal  them.  Be  it  known  therefore  unto  yon, 
that  the  salvation  of  God  is  sent  to  the  Gentiles,  and  they  will 

29  hear.  And  when  he  had  said  these  things,  the  Jews  depaitedt 
having  great  debating  with  each  other. 

30  And  he  continued  two  whole  years  in  his  own  hired  house,  and 

31  received  all  that  came  to  him,  leaching  the  kingdom  of  God,  and 
teaching  the  things  that  relate  to  the  Lord  Jesus  Christ,  widi  all 
freedom  of  speech,  no  man  forbidding  him. 

II  I        ^ 

23.  To  whtm  he  expounded^  tettifying  the  kingdom  of  Cfod,  and  perwadmg  them 
eoneeming  Jeeue-^Tntue  were  hit  two  mnd  topici,  1.  That  the  kingdom  of  the 
Meniah  was  of  a  spiritual,  not  temporal  nature  :  3.  That  Jefua  of  Nazareth  was 
the  very  person  foretold,  as  the  Lord  of  that  kingdom.  On  this  head  he  had  as 
much  need  to  persuade  as  to  convince,  their  will  making  as  strong  a  resisttaoa 
as  their  understanding. 

34.  And  §ome  beliened  ike  thing$  that  were  spoien— With  the  heart,  as  weQ  as 
BP<Wiriitandingr 

35.  WeU  ^mke  the  Uely  Ohoet  to  your  /•lA«r»— Which  is  equally  applktUs 
to  vou. 

36.  Hearingue  ehaU  A«ar— That  Is,  ye  shall  most  surely  hear,  and  dUS  m€ 
underetamd — The  words  manifest^  denote  a  judicial  blindness,  consequent  upott 
a  wilful  and  obstinate  resistance  of  the  truth.  First  they  would  not,  aAerwavi 
they  could  not,  believe. 

38.  The  ealwatian  of  God  ieoenttothe  6eii<i2«t— Namely,  from  this  tisM.  Bs. 
lore  this  no  apostle  had  been  at  Rome.    St.  Paul  was  the  first. 

30.  And  Paul  continued  two  whole  yeare — After  which  this  book  was  writtSBt 
long  befi)rtt  St.  Paul's  death,  and  was  undoubtedly  published  with  his  approbatioa 
by  St.  Lake,  who  continued  with  him  to  the  last,  3  Tim.  iv,  11.  And  reuimai 
all  that  came  to  him — ^Whether  they  were  Jews  or  Gentiles.  These  two  jeais 
completed  twenty-fire  years  after  our  Saviour's  passion.  Such  progress  had  the 
Gospel  made  by  that  time,  in  the  parts  of  the  world  which  lay  west  of  Jerusal«B» 
by  the  ministry  of  St  Paul  among  the  Gentiles.  How  fiur  eastward  the  other 
apostles  had  carried  it  in  the  same  time,  history  does  not  inform  us. 

31.  iV^o  mm /orMitisi^  Urn— Suoh  was  the  victory  of  the  word  of  God.  WhOt 
Paul  was  preaching  at  Home,  the  Gospel  shone  with  its  highest  lustre.  HiM 
therefore  the  Acts  of  the  Apostles  end;  and  end  with  great  advantage.  Other- 
wise St.  Luke  could  easfly  have  continued  his  narrative  to  the  apostle's  death. 

« Isaiah  vi,  0,  dee;  Matt,  xiii,  14 ;  John  zii,  40. 


NOTES 


ST.  PAUL'S  EPISTLE  TO  THE  ROMANa 


Mimr  of  the  writingi  of  the  New  Teftament  are  written  in  the  form  of  epie- 
tlae.  Soch  are  not  only  thoee  of  St.  Paul,  James,  Peter,  Jade,  but  alio  both  the 
treatieee  of  St.  Luke,  and  all  the  writingrs  of  St.  John.  Naj,  we  have  seven 
epietlei  heiem,  which  the  Lord  Jesui  himaelf  eent  hy  the  hand  of  John  to  the 
■even  Churchea :  jrea,  the  whole  Revelation  is  no  other  than  an  epistle  from  him. 

Conoemingr  the  epistles  of  Paul,  we  may  observe,  he  writes  in  a  very  di£forent 
manner  to  those  Churches  which  he  had  planted  himself,  and  to  those  who  had 
not  seen  his  faco  in  the  flesh.  In  his  letters  to  the  former,  a  loving  or  sharp 
fluniliarity  appears,  as  their  behaviour  was  more  or  less  suitable  to  the  Gfospel :  to 
the  latter,  he  proposes  his  pure,  unmixed  Grospel,  in  a  more  general  and  abstract 
manner. 

As  to  the  time  wherein  be  wrote  his  epistles,  it  is  probable  he  wrote  about  the 
jear  of  Christ  according  to  the  common  reckoning, 

48  from  Corinth  the  epistle  to  the  Thessalonians ; 

49  from  Phrjgia  to  the  Galatians ; 

53  from  Ephesus  the  first  to  the  Corinthians ; 

from  Troas  the  first  epistle  to  Timothv ; 

fixun  Macedonia  the  second  to  the  Corinthiaiast  and  that  to  Titof ; 

fit>m  Corinth  to  the  Romans ; 

57  from  Rome  to  the  Philippians,  to  Philemon,  to  the 

Ephesians  and  Colossians ; 

58  fitnn  Italy  to  the  Hebrews ; 

66  from  Rome  the  second  to  Timothy. 

As  to  the  general  epistles,  it  seems  St.  James  wrote  a  little  before  his  death, 
which  was  A.  D.  63.  St.  Peter,  who  was  martyred  in  the  year  67,  wrote  his  lat. 
ter  epistle  a  little  before  his  death,  and  not  long  after  his  former.  St.  Jude  wrote 
nfter  him,  when  the  mysteiy  of  iniquity  was  gaining  grround  swiftly.  St.  John  is 
believed  to  have  wrote  all  lus  epbtles  a  little  before  his  departure.  The  Revela. 
tion  he  wrote  A.  D.  96. 

That  St.  Paul  wrote  this  epistle  firom  Corinth,  we  may  learn  fit>m  his  com- 
mending  to  the  Romans  Phebe,  a  servant  of  the  Church  of  Cenehrea,  chap,  xvi, 
1,  a  part  of  Corinth,  and  from  his  mentioning  the  salutations  of  Gains  and  Eras- 
tos,  chap,  xvi,  23,  who  were  both  Corinthians.  Those  to  whom  he  wrote  seem 
to  have  been  chiefly  foreigners,  both  Jews  and  Grentiles,  whom  bnstneas  drew 
from  other  provinces ;  as  appears,  both  by  his  writing  in  Greeks  and  by  his  saluta- 
tions  of  several  former  acquaintance. 

His  chief  design  herein  is  to  show,  1.  That  neither  the  Gentiles  by  the  law  of 
nature,  nor  the  Jews  by  the  law  of  Moses,  could  obtain  justification  before  God : 
and  that  therefore  it  was  necessary  for  both  to  seek  it  firom  the  firee  mercy  of 
God  by  faith.  3.  That  God  has  an  absolute  right  to  show  mercy  on  what  terras 
ha  pleases  and  to  withhold  it  from  those  who  will  not  aeoept  of  it  on  his  own 
tems, 

TBis  snsTLs  oomisTi  or  nva  riKTi* 

I.  The  hitroduction Chap,  i,  1-15 

II.  The  proposition  briefly  proved 

1.  Concerning  faith  and  justification. 

9.  Concerning  salvation. 

3.  Concerning  the  equality  of  believere,  Jews  or  Gentilei       •        •     16, 17 


NOTES  ON  THE  EPISTLE  TO  THE  ROMANS      850 

To  tlMM  three  perti,  whereof 

The  first  it  treated  of Chap,  i,  18-lr 

The  eeeond    •        •        .  •••••••       ¥-viii 

The  third is-sl 

Not  only  the  treatise  bat  alao  the  exhortation  anwera  in  the 
tame  order. 

III.  The  treatiM, 

1.  Concerning  justification,  which  if, 

1.  Not  bj  worlLs,  for i»  18 

The  Gentilee ii,  1-10 

The  Jews,  and     ....••••        .11-88 
Both  tofrether  are  under  fin         ••••..  iii,  1-80 

Q.  But  by  faith 81-81 

Af  appears  by  the  eiample  of  Abraham,  and  the  testimony 

of  Dayicl ir,  1-88 

3.  Concerning  salvation T-fiii 

3.  Concerning  the  equal  priTileges  of  Jewish  and  Gentile  belieYon      is^^d 

IV.  The  exhortaUon zii.  1*8 

1.  Concerning  fiuth,  and  its  fruits,  love  and  practical  holiness      .         S-8| 

ziii,  1-10 

2.  Concerning  salTation •       11-14 

3.  Of  the  conjunction  of  Jews  and  Gentiles  ....    zIt,  1;  zt,18 

V.  The  conclusion 14;  Z¥it86 

To  express  the  design  and  contents  of  this  epistle  a  little  more  at  large,  tlM 
apostle  labours  throughout,  to  fix  in  those  to  whom  he  writes,  a  deep  fenee  of 
the  excellency  of  the  Gospel,  and  to  engage  them  to  act  suitably  to  it.  For  thki 
purpose,  after  a  general  salutation,  chap,  i,  1-7,  and  profession  of  his  affection 
for  them,  ver.  S-15,  he  declares  ho  shall  not  be  ashamed  openly  to  maintain  tbi 
Gospel  at  Rome,  feeing  it  is  the  powerful  instrument  of  salvation,  both  to  Jewi 
and  Gentiles,  by  means  of  fkith,  ver.  16,  17.  And  in  order  to  demonstrate  tUi, 
he  shows, 

1.  That  the  world  greatly  needed  such  a  dispensation,  the  Gentiles  being  in  a 
most  abandoned  state,  ver.  18-33 ;  and  the  Jews,  though  condemning  others,  b*. 
ing  themselves  no  better,  chap,  ii,  1-29.  As  notwithsUnding  some  cavilf,  wluoh 
he  obviates,  chap,  iii,  1-8,  their  own  Scriptores  testify,  9-19.  So  that  all  wm 
under  a  necessity  of  seeking  justification  by  this  method,  2Q-3I. 

2.  That  Abraham  and  David  themselves  sought  justification  by  faith,  and  not 
by  works,  chap,  iv,  1-25. 

3.  That  all  who  believe  Are  brought  into  so  happy  a  state,  as  tarns  the  greftfft 
afflictions  into  matter  of  joy,  chap,  v,  1-11. 

4.  That  the  evils  brought  on  mankind  by  Adam,  are  abundantly  recompenffd 
to  all  that  believe  in  Chmt,  12-21. 

5.  That  fiur  from  dissolving  the  obligations  to  practical  holiness,  the  Gofpel  iiu 
creases  them  by  peculiar  obligations,  chap,  vi,  1-23. 

In  order  to  convince  them  of  theiie  things  the  more  deeply,  and  to  remofit 
their  fondness  for  the  Mosaic  law,  now  they  were  married  to  Christ  by  fiuth  in 
him,  chap,  vii,  1-6,  he  shows  how  unable  the  motives  of  the  law  were  to  pro. 
duce  that  holinesf  which  believers  obtain  by  a  living  faith  in  the  Grospel,  chap. 
vii,  7-^ ;  viii,  1,  2 ;  and  then  gives  a  more  particular  view  of  those  things  whioh 
rendered  the  Gospel  effectual  to  this  great  end,  ver.  3-39. 

That  even  the  Gentiles,  if  they  believed,  should  have  a  share  in  these  Ues^gs ; 
and  that  the  Jews,  if  they  believed  not,  should  be  excluded  from  them ;  being  a 
point  of  great  importance,  the  apostle  bestows  the  9th,  10th,  and  11th  chaptan 
in  settling  it.  He  begins  the  9th  chapter  by  expressing  his  tender  love  and  nigh 
esteem  for  the  Jewish  nation,  ver.  1-5 ;  and  then  shows, 

1.  That  God's  rejectinff  great  part  of  the  seed  of  Abraham,  yea,  and  of  Isaae 
too,  was  an  undeniable  fict,  6-13. 

2.  That  God  had  not  chosen  them  to  such  peculiar  privilegee  for  any  kind  of 
goodness  either  in  them  or  their  fathers,  14-24. 

3.  That  his  accepting  the  Gentiles,  and  rejecting  many  of  the  Jews,  had  beta 
foretold  both  fay  Hofea  and  Isaiah,  ver.  25-33. 


860  ROMANS. 

4.  Thmt  Grod  had  offered  MlTation  to  Jews  and  Gentiles  on  the  same  tenna, 
thoag^  the  Jewa  rejected  H,  chap,  x,  1-91. 

5.  That  thoil^  the  rejection  of  Israel  for  their  obstinacy  waa  general,  jet  it 
wia  not  total :  there  being  still  a  remnant  among  them  who  did  embrace  the  Gos- 
pel, chap,  xi,  1-10. 

6.  That  the  rejection  of  the  rest  was  not  final,  but  in  the  end  aU  I§rael  $kould 
h^aaved,  yer.  11-31. 

7.  That  meantime  even  their  obstinacy  and  rejection  served  to  display  the 
inaearchable  wisdom  and  love  of  God,  yer.  33-36. 

The  rest  of  the  epistle  contains  practical  instructions  and  exhortations.  He 
partieularly  urges,  1.  An  entire  consecration  of  themselyes  to  God,  and  a  care 
to  glorify^  him  by  a  faithful  improvement  of  their  several  talents,  chap,  xii,  1-11. 
9.  Devotion,  patience,  hospitality,  mutual  sympathy,  humility,  peace,  and  meek, 
nen,  ver.  11^1.  3.  Obediienoe  to  magistrates,  justice  in  all  its  branches,  love 
the  fulfilling  of  the  law,  and  universal  holiness,  chap,  xiii,  1-14.  4.  Mutual  can. 
dour  between  those  who  difibred  in  judgment  touching  the  observance  of  the 
Mosaic  law,  chap,  xiv,  1-93 ;  xv,  1-17 ;  m  enforcing  which  he  is  led  to  mention 
tiie  extent  of  his  own  labours,  and  his  purpose  of  visiting  the  Romans ;  in  the 
meantime  recommending  himself  to  their  prayers,  ver.  18-33.  And  after  many 
ndntations,  chap,  xvi,  1-16,  and  a  oaution  against  those  who  cause  divisions,  m 
ooadndes  with  a  suitable  blessing  and  doxology,  ver.  17-87. 


ROMANS. 


1  Paul,  a  senrant  of  Jesus  Christ,  called  to  be  an  apostle,  aepa- 

2  rated  to  the  Gospel  of  God,  *  Which  he  had  promised  before, 

3  by  his  prophets  in  the  holy  Scriptures  ;  Concerning  his  Son,  Jesus 
Christ  our  Lord,  who  was  of  the  seed  of  David  according  to  the 

4  flesh.    But  declared  the  Son  of  God  with  power,  according  to  the 

5  Spirit  of  holiness,  by  the  resurrection  from  the  dead ;  By  whom  we 

Yerse  1.  Poult  «  servant  ofJenu  ChriH — ^To  this  introduction  the  conclusion 
answers,  chap,  xv,  15,  &c.  Called  to  be  an  avoatle — ^And  made  an  apostle  by 
that  calling.  While  God  calls,  he  makes  what  he  calls.  As  the  Judaising  teach, 
ers  disputed  his  claim  to  the  apostolical  office,  it  is  with  great  propriety  that  he 
asserts  it  in  the  very  entrance  of  an  epistle,  wherein  their  principles  are  entirely 
overthrown.  And  various  other  proper  and  important  thoughts  are  suggested  in 
this  short  introduction ;  particularly  the  prophecies  concerning  the  Gospel,  the 
descent  of  Jesus  from  David,  the  great  doctrines  of  his  Godhead  and  resurrection, 
the  sending  the  Gospel  to  the  Gentiles,  the  privileges  of  Christians,  and  the 
obedience  and  holiness  to  which  thev  were  obliged,  in  virtue  of  their  profession. 
Snmrated — By  God,  not  only  firom  the  bulk  of  other  men,  from  other  Jews,  f^om 
other  disciples,  but  even  from  other  Christian  teachers,  to  be  a  peculiar  instrument 
of  God  in  spreading  the  Gospel. 

8.  Which  he  promUed  before — Of  old  time,  frequently,  solemnly.  And  the  pro. 
mise  and  accomplishment  confirm  each  other. 

3.  Who  IMS  q/*  the  oeed  of  David  according  to  the  JUeh — ^That  is,  with  regard 
to  his  human  nature.  Both  the  natures  of  our  Saviour  are  here  mentioned ;  but 
the  human  is  mentioned  first,  because  the  Divine  was  not  manifested  in  its  full 
evidence  till  after  his  resurrection. 

4.  Bui  powerfully  declared  to  be  the  Son  of  Cfod,  according  to  the  Snirit  of 
haiineoo — ^That  is,  according  to  his  Divine  nature.  By  the  reeurrection  from  the 
dead — For  this  is  both  the  fountain  and  the  object  of  our  faith ;  and  the  preaching 
of  the  apostles  was  the  consequence  of  Christ's  resurrection. 

5.  By  wh&m  we  Aow  received — I  and  the  other  apostles,  grace  and  apo9tle$hip 

*  Dsvt.  xviii,  18 ;  Isa.  is,  C,  7 ;  Chap,  liii,  and  hi ;  Jer.  xiii,  15. 


CHAPTER  I.  Ml 

have  received  gr^ce  and  apostleship,  for  obedience  to  the  faith  in 

6  all  nations  for  nis  name,  Among  whom  are  ye  also  the  called  of 

7  Jesus  Christ :  To  all  that  are  in  Rome,  who  are  beloved  of  God, 
called  and  holy,  Grace  to  you,  and  peace  from  God  our  Father,  and 
the  Lord  Jesus  Christ. 

8  First,  I  thank  my  God,  through  Jesus  Christ,  for  you  all,  that 

9  your  faith  is  spoken  of  through  the  whole  worid.  For  God,  whom 
I  serve  with  my  spirit  in  the  Gospel  of  his  Son,  is  my  witneaa, 

10  how  incessantly  I  make  mention  of  you.  Always  requesting  in  my 
prayers  to  come  unto  you,  if  by  any  means  now  at  length  I  may 

11  have  a  prosperous  journey  by  the  will  of  God.    For  I  long  to  see 
you,  that  I  may  impart  to  you  some  spiritual  gift,  that  ye  may  be 

—The  favour  to  be  an  apoftle,  and  the  qoalificationa  for  it  Vw  o&cdinie«  i% 
the  faith  in  ail  nation9 — ^That  is,  that  all  nationi  may  embrace  the  fiuth  of  duiet. 
Far  Mm  name-^For  his  lake,  oat  of  regard  to  him. 

6.  Among  whom—TliM  nations  brought  to  the  obedience  of  &ith,  are  jft  elee 
Bat  St.  Paul  giTee  them  no  pre-eminence  above  others. 

7.  To  all  that  are  in  Rome — Moet  of  these  were  heathens  bj  birth,  ver.  18» 
though  with  Jews  mixed  among  them.  They  were  scattered  up  and  down  In 
that  large  city,  and  not  yet  reduced  into  the  form  of  a  Church.  Only  some  had 
begun  to  meet  in  the  house  of  Aquila  and  Prisoilla.  Beloved  of  Ood — ^And  from 
his  free  love,  not  from  any  merit  of  jours,  called  by  his  word  and  his  Spirit  to 
believe  in  him,  and  now,  through  faith,  holy,  as  he  is  holy.  Oraee — ^The  pMn- 
liar  favour  of  God,  and  peace — All  manner  of  blessings,  temporal,  spiritual,  uid 
eternal.  This  is  both  a  Christian  salutation  and  an  apostolic  benediction ;  Jhm 
Ood  OUT  Father,  and  the  Lord  Jeeue  CAnsr— This  is  the  usual  wav  wherein  the 
apostles  speak,  **God  the  Father,  God  our  Father."  Nor  do  tney  often,  in 
■peaking  of  him,  use  the  word  Lord,  as  it  implies  the  proper  name  of  God,  Jo. 
hovah.  In  the  Old  Testament  indeed,  the  holy  men  generally  said.  The  Loid 
our  God.  For  they  were  then  as  it  were  servants,  whereas  now  they  an  Mas* 
And  sons  so  well  know  their  fkther,  that  they  need  not  frequently  mention  Ua 
proper  name.  It  is  one  and  the  same  peace,  and  one  and  the  same  graee,  whieh 
IS  from  God  and  from  Jesus  Christ.  Our  trust  and  prayer  fix  on  God,  as  he  is  the 
Father  of  Christ,  and  on  Christ,  as  he  presents  us  to  the  Father, 

8.  /  thank — In  the  very  entrance  of  this  one  epistle  are  the  traces  of  all  ini 
ritual  afiections ;  but  of  thankfulness  above  all ;  with  the  expression  of  whieh 
almost  all  St.  PauPs  epirtles  begin.  He  here  particularly  thuaks  God,  that  what 
otherwise  himself  should  have  done,  was  done  at  Rome  already.  My  Oeii— This 
very  word  expresses  faith,  hope,  love,  and  consequently^  all  true  religion :  tkrtmgk 
Jeeue  CAmt— The  fifia  of  God  all  pass  through  Christ  to  us,  and  all  our  pstU 
tions  and  thanksgivmgs  pass  through  Christ  to  God :  that  your  faith  it  ejmketL 
•/—In  this  kind  of  congratulations,  St.  Fbul  describes  either  the  whole  of  Chris- 
tianity, as  Col.  i,  3,  dtc,  or  some  part  of  it,  as  1  Cor.  i,  5.  Accordin|^y  here  he 
mentions  the  &ith  of  the  Romans,  suitably  to  his  design,  ver.  13, 17.  2^lreii|fft 
the  whole  world — ^This  joyfhl  news  spreading  every  where,  that  there  were  Chm. 
tians  also  in  the  imperial  citv.  And  the  goodness  and  wisdom  of  God  eetaUished 
ftith  in  the  chief  cities ;  in  Jerusalem  and  Rome  paitionlarly,  theX  horn  theneo  it 
might  be  difftised  to  all  nations. 

9.  CM,  whom  I  server— As  an  apostle,  tii  my  spirit— Not  only  with  my  body, 
but  with  my  inmost  soul,  in  the  Chopel — ^By  preaching  it. 

10.  Alwaye — ^In  nrr  solemn  addresses  to  God,  ifhy  any  means  now  of  length^ 
This  accumulation  of  particles  declares  the  strength  of  his  dedre. 

11.  That  I  may  impart  to  you — Face  to  &oe,  by  laying  on  of  hands,  prajwr, 
preaching  the  Gospel,  private  conversation,  eome  opiriUuU  gift-— With  sooh  gifU 
the  Corinthians,  who  had  enjoyed  the  presence  of  St.  Fan],  abounded,  1  Cor.i,  7; 
xii,  1 ;  xiv,  1.  So  did  the  Galatians  likewise.  Gal.  iii,  5.  And  indeed  all  tkM 
Churches  which  had  had  the  presence  of  any  of  the  apostles,  had  peculiar  advai^ 
tages  in  this  kind,  from  the  laying  on  of  their  hands,  Acta  ziz,  6;  vUi,  17f  te' 
3  Tim.  i,  6.   But  as  yet  the  Romans  were  greatly  inferior  to  them  in 


362  ROMANS. 

12  established,  That  is,  to  be  comforted  together  with  you,  by  the 

13  mutual  faith  both  of  you  and  me.  Now  I  would  not  have  you  igno- 
rant, brethren,  that  I  have  often  purposed  to  come  to  you,  (though 
I  have  been  hindered  hitherto,)  that  I  might  have  some  fruit 

14  among  you  also,  even  as  among  the  other  Gentiles.  I  am  a  debtor 
both  to  the  Greeks  and  the  Barbarians,  both  to  the  wise  and  to  the 

15  unwise.     Therefore,  as  much  as  in  me  is,  I  am  ready  to  preach 

16  the  Gospel  to  you  also  who  are  at  Rome.  For  I  am  not  ashamed 
of  the  Gospel  of  Christ ;  for  it  is  the  power  of  God  unto  salvation 
to  every  one  that  believeth,  both  to  the  Jew  and  to  the  Gentile. 

17  For  the  righteousness  of  Gk)d  is  revealed  therein  from  faith  to 
faith ;  as  it  is  written,  *  The  just  shall  live  by  faith. 

fo  wliioh  reason  the  apostle  in  the  13th  chapter  also  says  little,  if  any  thing,  of 
their  spiritual  gifts.  He  therefore  desires  to  impart  some,  that  they  may  he 
a&tahliehed;  for  hy  these  was  the  testimony  of  Christ  confirmed  among  them. 
That  St.  Peter  had  no  more  been  at  Rome  than  St.  Paul  at  the  time  when  this 
apistle  was  written,  appears  from  the  general  tenor  thereof,  and  from  this  place 
in  particular.  For  otnerwiM  what  St.  Paul  wishes  to  impart  to  the  Romans, 
woold  have  been  imparted  already  by  St.  Peter. 

13.  That  ts,  I  long  to  he  comforted — hy  the  mutual  faith  hoth  of  you  and  me — 
He  not  only  associates  the  Romans  with,  but  even  prefers  them  before  himself. 
How  different  is  this  style  of  the  apostle  (torn  that  of  the  modern  court  of 
Borne! 

13.  Brethren — A  frequent,  holy,  simple,  sweet,  and  yet  grand  appellation.  The 
apostles  but  rarely  addi^  persons  by  their  names,  as,  O  ye  Corinthians :  O  Ti. 
motheus.  St.  Puil  generally  uses  this  appellation,  brethren ;  sometimes  in  ez- 
hortation.  My  beloved ;  or.  My  beloved  brethren :  St.  James,  Brethren,  My  bre. 
thren.  My  beloved  brethren.  St.  Peter  and  Jude  always.  Beloved ;  St.  John, 
.frequently.  Beloved;  once,  Brethren;  oftener  than  once.  My  little  children. 
.  Though  I  have  heen  hindered  hitherto — Either  by  business,  see  chap,  xv,  33,  or 
persecution,  1  Thess.  ii,  3,  or  the  Spirit,  Acts  xvi,  7.  That  I  might  have  tome 
JrmU — Of  my  ministerial  labours ;  even  as  I  have  already  had  from  the  many 
Churches  I  have  planted  and  watered  among  the  other  OentUeM. 

14.  To  the  Oreeke  and  the  Barhariane — He  includes  the  Romans  under  the 
Grreeks;  so  that  this  division  comprises  all  nations.  Both  to  the  wiee  and  the 
wmwiae—FoT  there  were  unwise  even  among  the  Greeks,  and  wise  even  amonff 
the  Barbarians.  lama  dehtor  to  all — ^I  am  lK>und  by  my  Divine  mission  to  preach 
the  Gospel  to  them. 

16.  ror  I  am  not  aehamed  of  the  Ooepel— To  the  world  indeed  it  is  folly  and 
weakness,  1  Cor.  i,  18.  Therefore  in  the  judgment  of  the  world  he  ought  to  be 
•shamed  of  it ;  especially  at  Rome,  the  head  and  theatre  of  the  world.  But 
Pkul  is  not  ashamed ;  knowing  it  it  the  power  of  Ood  unto  oalvationt  to  every  one 
lAat  helieveth — ^The  JfretX  and  gloriously  powerfrd  means  of  saving  all  who 
accept  salvation  in  iSod^a  own  way.  As  St.  Paul  comprises  the  sum  of  the 
Grospel  in  this  epistle,  so  he  does  the  sum  of  the  epistle  in  this  and  the  follow- 
ing versQi  Both  to  the  Jew  and  the  Oentile — ^There  is  a  noble  frankness,  as  well 
as  a  comprehensive  sense,  in  these  words ;  by  which  he  on  the  one  hand  shows 
the  Jews  their  absolute  need  of  the  Gospel,  and  on  the  other,  tells  the  politest 
and  greatest  nation  in  the  world,  both  that  their  salvation  depended  on  receiving 
It,  and  that  the  first  ofiers  of  it  were  in  every  place  always  to  be  made  to  the 
despised  Jews. 

17.  The  righteoueneM  of  CM— This  expression  sometimes  means,  God's  eter. 
nal,  essentiid  righteousness,  which  includes  both  justice  and  mercy,  and  is 
eminently  shown  in  oondenming  sin,  and  yet  justifying  the  sinner.  Sometimes 
it  means  that  righteousness  by  which  a  man,  through  the  gift  of  God,  is  made 
and  is  righteous,  and  that  both  by  receiving  Christ  through  faith,  and  by  a  con- 
fimnity  to  the  essential  righteousness  of  God.  St.  Paul,  when  treating  of  iustifi. 
•aiioDy  means  hereby  the  righteousness  of  faith :  therefore  called  the  righteouO' 

•Hab.u,4 


CHAPTER  I.  863 

18  For  the  wrath  of  God  is  revealed  from  heaven  againet  all  un- 
godliness and  unrighteousness  of  men,  who  detain  the  truth  in  un- 

19  righteousness.     For  what  is  to  he  known  of  God  is  manifest  in  them ; 

20  for  God  hath  showed  it  to  them.  For  those  things  of  him  which 
are  invisible,  both  his  eternal  power  and  Godhead,  are  clearly  seen 
from  the  creation  of  the  world,  being  understood  by  the  things 

21  which  are  made,  so  that  they  are  without  excuse :  Because  know- 
ing God,  they  did  not  glorify  Aim  as  God,  neither  were  thankful, 
but  became  vain  in  their  reasonings,  and  their  foolish  heart  was  dark- 

22  ened.     Professing  to  be  wise,  they  became  fools,  and  changed  the 

23  glory  of  the  incorruptible  God  into  an  image  in  the  likeness  of  cor- 
ruptible man,  and  of  birds,  and  of  four-footed  creatures,  and  reptiles. 

iu»»  of  God,  because  God  found  oat  and  prepared,  reveals  and  gives,  approves 
and  crowns  it.  In  this  verse  the  expression  means.  The  whole  benefit  of  Grod 
through  Christ  for  the  salvation  of  a  sinner.  /•  revealed — Mention  is  made 
here,  and  ver.  18,  of  a  twofold  revelation,  of  wrath  and  of  righteousness ;  the 
former,  little  known  to  nature,  is  revealed  by  the  law :  the  latter,  wholly  un- 
known to  nature,  by  the  Gospel.  That  goes  before,  and  prepares  the  waj ;  this 
follows :  each,  the  apostle  says,  is  revealed,  at  the  present  time,  in  opposition  to 
the  times  of  ignorance.  From  faith  to  faith — By  a  gradual  series  of  still  clearer 
and  clearer  promises.  A»  U  io  writtenr—St.  Paul  hul  just  laid  down  thiee  pro^ 
positions :  1.  Risrhteousness  is  by  faith,  ver.  17.  9.  Salvation  is  by  righteogBnees, 
ver.  16.  3.  Both  to  the  Jews  and  to  the  Gentiles,  ver.  16.  Now  lUl  these  are 
confirmed  by  that  single  sentence,  Hke  jnet  shaU  live  by  faith — ^Which  was  pri- 
marily  spoken  of  those  who  preserved  their  lives  when  the  Chaldeans  besiefBd 
Jerusalem,  by  believing  the  dbclarations  of  God,  and  acting  according  to  them. 
Here  it  means,  He  shall  obtain  the  fkvour  of  God,  and  continue  therein,  bj 
believing. 

18.  l^r— There  is  no  other  way  of  obtaining  life  and  salvation.  Having  laid 
down  his  proposition,  the  apostle  now  enters  upon  the  proof  of  it.  His  first 
argument  is.  The  law  condemns  all  men,  as  being  under  sin.  None  therefbre  is 
justified  by  the  works  of  the  law.  This  is  treated  of  to  chap,  iii,  30.  And 
hence  he  infisrs,  Therefore  justification  is  by  faith.  The  wrath  of  Ood  i»  rs. 
vealed — Not  onlv  by  freauent  and  signal  interpositions  of  Divine  Providence, 
but  likewise  in  the  sacred  oracles,  and  by  us,  his  messengers.  F^wn  heaten' 
This  speaks  the  majestv  of  Him  whose  wrath  is  revealed,  his  al1.seeing  eye,  and 
the  extent  of  his  wrath :  whatever  is  under  heaven  is  under  the  efiects  of  his 
wrath,  believers  in  Christ  excepted.  Againet  all  ungodlineee  and  unrighie&u9^ 
neee — ^These  two  are  treated  of  in  ver.  S3,  dc« :  s/  flMii--He  is  speaking  hcnre  c^ 
the  Gentiles,  and  chiefly  the  wisest  of  them ;  who  detain  the  truth — For  it  stnif. 
glee  against  their  wickedness,  in  unrighteoueneeo — ^The  word  here  includes  ungod- 
liness  also. 

19.  For  what  i»  to  he  known  of  CM — ^Thoee  great  principles  which  are  indis. 
pensably  necessary  to  be  known,  is  manifeei  in  them;  for  6od  hath  showed  ii  is 
them — By  the  light  which  enlightens  every  man  that  cometh  into  the  world. 

20.  For  thooe  things  of  him  which  are  invisible,  are  seen — By  the  eye  of  the 
mind ;  beinf^  nrnderstood—'They  are  seen  by  them,  and  them  only,  who  use  their 
understanding. 

21.  BeeoMse  knowing  Ood — For  the  wiser  heathens  dkl  know,  that  there  wM 
one  supreme  God :  yet  from  low  and  base  considerations,  they  conformed  to  the 
idolatry  of  the  vulnr.  They  did  not  glorify  him  as  Ood,  neither  were  thankful^ 
Thej  neither  thaiused  him  tot  his  benefits,  nor  glorified  him  for  his  Divine  per 
fections ;  but  beemne  vain — Like  the  idols  they  worshipped,  tn  their  reasomng^^ 
Various,  uncertain,  foolish.  What  a  terrible  instance  have  we  of  this,  in  the 
writings  of  Lucretius !  What  vain  reasonings,  and  how  dark  a  heart  amidst  eo 
pompous  professions  of  wisdom! 

33.  And  changed — With  the  utmost  folly !    Here  are  three  degrees  of  ungod 
liness  and  of  punishment.    The  first  is  described,  ver  31-34.    The  second,  yWk 
35-87.    The  third  in  the  38th  and  foUowipf  tvmss.    The  punishment  hi  eaeh 


854  ROfilANS. 

S4  Wherefore  God  also  gave  them  up  to  uncleanness  through  the  de 
sires  of  their  hearts,  to  dishonour  their  bodies  among'  themselves , 

25  Who  changed  the  truth  of  God  into  a  lie,  and  worshipped  and 
served  the  creature  above  the  Creator,  who  is  blessed  for  ever ! 

36  Amen.  Therefore  God  gave  them  up  to  vile  affections ;  for  even 
their  women  changed  the  natural  use  to  that  which  is  against  na- 

27  ture ;  And-  likewise  also  men,  leaving  the  natural  use  of  the  women, 
burned  in  their  lust  toward  each  other,  men  with  men  working 
filthiness,  and  receiving  in  themselves  tlie  just  recompense  of  their 

28  error.  And  as  they  did  not  like  to  retain  God  in  their  knowledge, 
God  gave  them  up  to  an  undisceming  mind,  to  do  the  things 

29  which  were  not  expedient,  Filled  with  all  injustice,  fornication, 
maliciousness,  covetousness,  wickedness :  full  of  envy,  murder,  con- 

30  tention,  deceit,  malignity :  Whisperers,  backbiters ;  haters  of  God, 
violent,  proud :  boasters,  inventors  of  evil  things :  disobedient  to 

81  parents.  Without  understanding,  covenant  breakers,  without  natu- 

32  ral  affection,  implacable,  unmerciful.    Who  knowing  the  righteous 

judgment  of  God,  that  they  who  practise  such  things  are  worthy  of 

esse  11  ezproMod  by  Ood  gmoe  tkem  mp.  If  a  man  will  not  wonhip  God  mm  God, 
hi  ia  10  left  to  himaelf,  that  he  throws  awav  hia  very  manhood.  ReptiU9 — Or 
eftteping  thinn :  aa  beetlea,  and  variooa  kinda  of  aerpenta. 

fU.  Wherefire-^Dt  poniBhment  of  ain  ia  from  the  very  nature  of  it,  aa  ver.  27 
Another,  aa  here,  ia  from  vindictive  joatice.    UncUatmem — Unffodlineaa  and  on 
eUanneia  are  frequently  joined,  1  Theaa.  iv,  v,  aa  are  the  knowledge  of  God  and 
parity.    Cfcd  gave  tkem  up — By  withdrawing  hia  reatraining  grace. 

95.  Who  changed  the  truths— The  true  worwip  of  God,  into  a  2ie— Falae,  abomi. 
nable  adolatries,  and  vforshipped — Inwardly,  and  eerved — Outwardly. 

56.  Therefore  Ood  gate  Aem  up  to  etfe  affeetiono — ^To  which  the  heathen  So. 
mane  were  then  abandoned  to  the  laat  degree ;  and  none  more  than  the  emperors 
themaelvea. 

57.  Receiving  the  juet  recompenee  of  their  error — ^Tbeir  idolatry ;  being  puniabed 
with  that  unnatural  luat,  which  waa  aa  horrible  a  dishonour  to  the  body,  aa  their 
idolatry  waa  to  God. 

88.  Ood  gave  them  up  to  an  wndioeeminf  mind — ^Treated  of  ver.  33,  to  <2o  thinge 
Ml  expedient — (Even  toe  vileat  abomination!)  treated  of  ver.  39-31. 

39.  Filled  with  all  ir^uetiee — ^Thia  itanda  in  the  first  place,  unmercifulneee  in 
the  laat.  Foniieation— 4ncludea  here  every  species  of  uncleanneaa.  Mttlicioue. 
iitat — ^Tho  Greek  word  properly  impliea  a  temper,  which  deligbta  in  hurting 
SBother  even  without  any  advantage  to  itaelf. 

30.  W2wper«ra— Such  aa  aecretly  defame  othera.  Backbitero^Sueh  aa  speak 
against  othera  behind  thoir  back.  Haters  of  God — ^That  is,  rebels  against  him  ; 
dmiiera  of  hia  providence,  or  accuaera  of  his  justice  in  their  adveraities.  Yea, 
having  an  inward  heart  enmity  to  hia  iuatice  and  holineaa.  Inoentors  of  toil 
thingo — Of  new  pleaauiee,  new  waya  of  gain,  new  arte  of  hurting,  particularly 
in  war. 

31.  Covenant  hreahero — It  ia  well  known,  the  Romana,  as  a  nation,  fi^Mu  the 
verv  beginning  of  their  commonwealth,  never  made  any  acruple  of  vacating  alto- 
gether mo  most  solemn  engagement,  if  they  did  not  like  it,  though  made  by  their 
supreme  magiatrate,  in  the  name  of  the  whole  people.  They  only  gave  up  the 
gmieral  who  had  made  it,  and  then  auppoaed  themaelves  to  be  at  rail  liberty ! 
Without  natural  affection-^Tho  custom  of  ezpoaing  their  own  new.bom  children 
to  periah  by  cold,  hunger,  or  wild  beaata,  which  ao  generally  prevailed  in  the 
hasthen  world,  particularly  among  the  Greeka  and  Romana,  waa  an  amaxing  in. 
stance  of  thia ;  aa  ia  also  that  of  kuling  their  aged  and  helpless  parenta,  now  com. 
mon  among  the  American  heathena. 

33.  Not  only  do  the  eame,  hut  have  pUaimreinthooe  thaipraetiee  lAcm— Thia  is 

A  maam 


the  highest,  degree  &[  wickadneaa.    A  maa  may  be  hurrieJ  by  hia  paaaions  to  do 
llii  thiof  hs  hiOM.    Bol  ha  that  has  plMSUs  in  tboss  that  do  sYil,  k>v«  wioksd. 


CHAPTER  II.  306 

death,  not  only  do  the  same,  bnt  have  jdeaaore  in  thos^  that  prac- 
tise them. 
*.I.      Therefore  thou  art  inexcusable,  O  man,  whosoever  thon  ait 
that  judgest ;  for  in  that  thou  judgest  the  other,  thou  condemneat 

2  thyself;  for  thou  that  judgest  practisest  the  same  things.  For  we 
know  that  the  judgment  of  God  is  according  to  truth,  against  them 

3  who  practise  such  things.  And  thinkest  thou  this,  O  man,  who 
judgest  them  that  practise  such  things,  and  dost  the  same,  that 

4  thou  shalt  escape  the  judgment  of  God  ?  Or  despisest  thou  the 
riches  of  his  goodness,  and  forbearance,  and  long  suffering,  not 

5  knowing  that  the  goodness  of  God  leadeth  thee  to  repentance  ?  But 
after  thy  hardness  and  impenitent  heart  treasurest  up  to  thyself 
wrath  in  the  day  of  wrath,  and  revelation,  and  righteous  judgment 

6  of  Grod  ?  Who  will  *  render  to  every  one  according  to  his  works : 

7  To  them  that  by  patient  continuance  in  well-doing  seek  for  glory, 

8  and  honour,  and  immortality,  eternal  life.  But  to  them  that  are 
contentious,  and  do  not  obey  the  truth,  but  obey  unrighteouanesSp 

9  shall   be  indignation,  and  wrath,  tribulation  and  anguish,  Evtm 

noM  for  wiekednen*  lake.   And  hereby  he  encooragefl  them  in  lin,  and  beeps  the 
guilt  of  othen  upon  hii  own  head. 

II.  1.  Therefore — ^The  apoatle  now  makea  a  transition  from  the  Grentiles  to  the 
Jews,  till  at  ver.  6  he  compriaes  both.  Thou  art  inexctuable—Seemg  know. 
ledge  without  practice  only  increaees  guilt.  O  man — Having  before  apoken  of 
the  Gentile  in  the  third  person,  he  addresses  the  Jew  in  the  second  person.  Bat 
he  calls  him  by  a  common  appellation,  as  not  acknowledging  him  to  be  a  Jew. 
See  ver.  17,  2o.  Whoeoever  thou  art  that  judgeet — Censurest,  condemnest :  ftr 
in  that  thou  judgest  the  other — The  heathen :  thou  condemneat  thyoelff  far  Mm 
doet  the  same  things — In  effect ;  in  many  instances. 

2.  For  toe  know — Without  any  teaching;  that  the  judgment  of  CM — ^Nol 
thine,  who  ozcoptest  thyself  from  its  sentence,  is  according  to  truth — Is  just, 
making  no  exception,  ver.  5,  6,  11,  and  roaches  the  heart  as  well  aa  the  lift^ 
ver.  16. 

3.  That  thou  shalt  esea0e—- Rather  than  the  Gentile. 

4.  Or  despisest  thou — i)oet  thou  go  farther  still,  from  hoping  to  escape  hn 
wrath,  to  the  abuse  of  his  love  ?  The  riches — ^The  abundance  of  his  goodness^  for* 
bearanee,  and  long  smffering — Seeing  thou  both  hast  sinned,  doet  sin,  and  wilt  sin. 
All  these  are  afMrward  comprised  in  the  single  word  goodness ;  leadeth  tkse 
That  is,  is  designed  of  God  to  lead  or  encourage  thee  to  it. 

5.  Treasurest  up  wrath — Although  thou  thinkest  thou  art  treasurinff  up  all 
good  things.  O  what  a  treasure  may  a  man  lay  up  either  way,  in  this  short  day 
of  life:  to  thyself— "Sot  to  him  whom  thou  judgest;  in  the  day  of  wratk^  mmd 
revelation,  and  righteous  judgment  of  Ood—Jutd  opposite  to  the  goodness^  mnd 
forbearance,  and  long  smfering  of  Chi,  When  God  shall  be  revealed ;  then  shall 
also  be  revealed  the  secrets  of  men's  hearts,  ver.  16.  Forbearance  and  renelttkm 
respect  God,  and  are  opposed  to  each  other ;  long  suflbring  and  righteous  judg. 
ment  respect  the  sinner;  goodness  and  wrath  are  words  of  a  more  general 
import. 

7.  To  ikem  that  seek  for  glory— For  pure  lovo  does  not  exclude  fiuth,  hope, 
desire,  1  Cor.  xv,  58. 

8.  But  to  them  that  are  contentious — ^Like  thee,  O  Jew,  who  thus  fightoit 
against  God.  The  character  of  a  false  Jew  is  disobedience,  stubbornness,  impa. 
tience.  Indignation  and  wrath,  tribulation  and  anguish,  alluding  to  F^m  Izxvnl, 
49.  He  cast  upon  lAei»— The  Egyptians,  the  fierceness  of  his  anger,  wraths  msi 
indignation,  and  trouUe  ;  and  finalfjr  intintating,  that  the  Jews  would  in  the  dqr 
of  vengeanoe  be  more  severely  punished,  than  even  the  Egyptians  wore  whM 
God  made  their  plagues  so  wonderful. 

9.  Of  lAs  /<«  J^il— Here  wo  havotha  first  oipmt  roa&tioii  of  tho  Java  te 

*  Fkor.  joiv,  IS. 


966  ROMANS. 

upon  every  soul  of  man  who  worketh  erS,  of  the  Jew  first,  and 

10  also  the  Geiitile:  But  glory,  and  honour,  and  peace  shall  be  to 
every  one  who  worketh  good,  to  the  Jew  first  and  also  to  the 
Gentile. 

1 1  For  there  is  no  respect  of  persons  with  God.    For  as  many  as  have 

12  sinned  without  the  law,  shall  also  perish  without  the  law ;  and  as  many 

13  as  have  sinned  under  the  law,  shall  be  judged  by  the  law.  For  not 
the  hearers  of  the  law  €nre  just  with  God,  but  the  doers  of  the 

14  law  shall  be  justified.  For  when  the  Gentiles,  who  have  not  the 
law,  do  by  nature  the  things  contained  in  the  law,  these  not  having 

15  the  law,  are  a  law  to  themselves ;  Who  show  the  work  of  the  law 
written  upon  their  hearts,  their  conscience  also  bearing  witness, 
and  their  thoughts  among  themselves,  accusing  or  even  defending 

16  them,  In  the  day  when  God  will  judge  the  secrets  of  men  by 
Christ  Jesus,  according  to  my  Grospel. 

thii  chapter.  And  it  is  introduced  with  irreat  propriety.  Their  having  been 
tnined  up  in  the  true  religion,  and  having  had  Chriat  and  his  apoBllea  first  sent 
to  them,  will  place  them  in  the  foremost  rank  of  the  criminals  that  obey  not  the 
Uuth. 

10.  But  glory— Jvuit  opposite  to  wraths  from  the  Divine  approbation,  Aonotir. 
opposite  to  indignation,  bv  the  Divine  appointment,  and  peace  now  and  for  ever, 
opposed  to  tribulation  and  anguiek. 

11.  For  there  ie  no  reepeet  of  pereons  with  Ood — He  will  reward  every  one 
aocordinff  to  his  works.  But  this  is  weU  consistent  with  his  distributing  advan- 
tarns  and  opportunities  of  improvement,  according  to  his  own  good  pleasure. 

IS.  For  aa  many  as  have  einned-^He  speaks  as  of  the  time  past,  for  all  time 
will  be  past  at  the  day  of  judgment.  Without  the  law — ^Without  having  any  writ- 
ten  law ;  shall  also  perish  without  the  law — ^Without  regard  hod  to  any  outward 
law ;  being  condemned  by  tlie  law  written  in  their  hearts.  The  word  also  shows 
the  agreement  of  the  manner  of  sinnin^f  with  the  manner  of  suffering.  Perish-^ 
He  could  not  so  properly  savi  shall  be  judged  without  the  law. 

13.  For  not  the  hearers  of  the  law  are  even  now  just  before  God;  hut  the  doers 
ef  the  law  shall  be  justified-^FineWj  acquitted  and  rewarded.  A  most  sure  and 
important  truth  ;  which  respects  the  Gentiles  also,  though  principally  the  Jews. 
Bat  St.  Paul  speaks  of  the  former,  ver.  14,  &c,  of  the  latter,  ver.  17,  &c.  Here 
is  therefore  no  parenthesis :  for  the  16th  verse  also  depends  on  the  15th,  not  on 
theldth. 

14.  For  when  the  Oentiles — ^That  is,  any  of  them.  St.  Paul  having  refuted 
the  perverse  judgment  of  the  Jews  concerning  the  heathens,  proceeds  to  show 
the  just  judgment  of  God  against  them.  He  now  speaks  directly  of  the  hea. 
tbens,  in  order  to  convince  the  heathens.  Yet  the  concession  he  makes  to  these, 
serves  more  strongly  to  convince  the  Jews.  Do  by  nature — ^That  is,  without  an 
outward  rule ;  though  this  ^o,  strictly  speaking,  is  by  preventing  grace.  The 
tkhgs  contained  in  the  law — ^The  ten  commandments  being  only  the  substance  of 
the  Uw  of  nature.  These  not  having  the  written  law,  are  a  law  unto  themselves 
—That  is,  what  the  law  is  to  the  Jews,  they  are,  by  the  grace  of  God,  to  them, 
selves ;  namely,  a  rule  of  life. 

15.  Who  show — ^To  themselves,  to  other  men,  and  in  a  sense,  to  God  himself; 
the  work  of  the  law — ^The  substance,  though  not  the  letter  of  it ;  written  on  their 
hsarts-T'Bj  the  same  hand  which  wrote  the  commandments  on  the  tables  of 
stone;  their  conscience — ^There  is  none  of  all  its  fiiculties  which  the  soul  has  less 
In  its  power  than  this ;  bearing  witness — In  a  trial,  there  are  the  plaintiff,  the 
defimdant,  and  the  witnesses.  Conscience,  and  sin  itself,  are  witnesses  against 
the  heathens.  Their  thoughts  sometimes  excuse,  sometimes  condemn  them. 
Awtonf  themselves — ^Alternately,  like  plaintiff  and  defendant.  Accusing,  or  even 
drfenaing  them — ^The  very  manner  or  speaking  shows  that  they  have  far  more 
room  to  accuse  than  to  defend. 

16.  In  the  day— That  is,  who  show  this  in  the  day— Every  thing  will  then  be 
shown  to  be  whM  it  really  is.    In  ^st  day  will  appear  the  law  written  in  theii 


CHAPTER  II.  MT 

17  But  if  thou  art  called  a  Jew,  and  restest  in  the  law,  and  gloriest  ia 

18  God,  And  knoweat  his  will,  and  disceraost  the  things  that  differ, 

19  being  instructed  out  of  the  law :  And  art  confident  that  thyself  ait 

20  a  guide  to  the  blind,  a  light  of  them  that  are  in  darkness,  An 
instructer  of  the  ignorant,  a  teacher  of  babes,  having  the  form  of 

21  knowledge  and  truUi  in  the  law :  Thou  that  teachest  another,  dott 
not  teach  thyself :  thou  that  proclaimest,  a  man  should  not  steal, 

22  dost  steal :  Thou  that  sayest,  A  man  should  not  commit  adultery, 
dost  commit  adultery :   thou  that  abhorrest  idols,  committest  sa* 

23  crilege.     Thou  that  gloriest  in  the  law,  by  transgressing  the  law 

24  dishonourest  thou  God  ?  For  the  name  of  God  is  blasphemed  amoiur 

25  the  Gentiles  through  you,  *  as  it  is  writtj^n.  Circumcision  indeed 
profiteth,  if  thou  keepest  the  law ;  but  if  thou  art  a  transgressor  of 

26  the  law,  thy  circumcision  is  become  uncircumcision.    Therefore 
if  the  uncircumcision  keep  the  righteousness  of  the  law,  shall  not 

27  his  uncircumcision  be  counted  for  circumcision  ?     Yea,  the  uncir- 

hearts,  u  it  oflon  does  in  the  present  life  ;  when  God  Mhall  judge  the  seereU  of 
men — On  secret  circumstances  depends  the  real  quality  of  actions,  frequenter 
unknown  to  the  actors  themselves,  ver.  29.  Men  generally  form  their  judgments 
even  of  themselves,  merely  from  what  is  apparent.  According  to  my  ChMeU^ 
According  to  the  tenor  of  that  Gospel  which  is  committed  to  my  care.  Henoe 
it  appears  that  the  Gospel  also  is  a  law. 

17.  Bui  if  thou  art  called  a  Jew — ^This  highest  point  of  Jewish  glorying,  (afUr 
a  farther  description  of  it  interposed,  ver.  17-20,  and  refuted,  ver.  21-34,)  k 
itself  refuted,  ver.  25,  &c.  The  description  consists  of  twice  five  articles ;  of 
which  the  former  five,  ver.  17,  18,  show  what  he  boasts  of  in  himself;  the  other 
five,  ver.  19,  20,  what  he  glories  in,  with  respect  to  others.  The  first  particalar 
of  the  former  five  answers  to  the  first  of  the  latter ;  the  second  to  the  second, 
and  so  on.  And  restest  in  the  law — Dependest  on  it,  though  it  can  only  con- 
demn thee ;  and  gloriest  in  Ood—As  thy  God :  and  that  too,  to  the  exclusion  of 
others. 

1 9.  Blind — in  darkness — ignorant — habes — ^These  were  the  titles  which  the  Jews 
generally  gave  the  Grentiles. 

20.  Having  the  form  of  knowledge  and  truth — ^That  is,  the  most  accurate  know- 
ledge  of  the  truth. 

21.  Thou  dost  not  teach  thyself—He  does  not  teach  himself,  who  does  not  pnc 
tise  what  he  teaches.  Dost  thou  steal — commit  adultery — commit  sacrUsgo—' 
Sin  grievously  against  thy  neighbour,  thyself,  God.  St.  Paul  had  shown  the 
Gentiles,  first  their  sins  against  God,  then  against  themselves,  then  against  their 
neighbours.    He  now  inverts  the  order.    For  sins  against  God  are  the  most 

flaring  in  a  heathen,  but  not  in  a  Jew.  Thou  that  abhorrest  idols — ^Which  all  the 
ews  did,  from  the  time  of  the  Babylonish  captivity ;  thou  committest  saeriUgo 
-—Dost  what  is  still  worse,  robbing  him,  who  is  Ood  over  aU,  of  the  glory  whioh 
is  due  to  him. 

None  of  these  charges  were  rashly  advanced  against  the  Jews  of  that  age. 
For  as  their  own  historian  relates,  some  even  of  the  priests  lived  by  rapine,  and 
others  in  gross  undeanness.  And  as  for  sacrilegiously  robbing  Grod  and  his 
altar,  it  had  been  complained  of  ever  since  Malachi.  So  that  the  instances  are 
given  with  great  propriety  and  judgment. 

25.  Circumcision  indeed  profiuth—He  does  not  say  justifies.  How  fiur  it  pro. 
fitted  is  shown  in  the  dd  and  4th  chapters ;  thy  cireumcision  is  become  uneircwnm 
eision — Is  so  already  in  effect.  Thou  wilt  have  no  more  benefit  by  it,  than  if 
thou  hadst  never  received  it.  The  very  same  observation  holds  with  regard  to 
baptism. 

26.  If  the  uncircumcision — ^That  is,  a  person  uncircumcised,  keep  the  Uns    ' 
Walk  a^reeabl^  to  it ;  shall  not  his  uncireumeision  be  counted  for  circumeisiom 
In  the  sight  of<God  ? 

27.  Yea,  the  uncireumeision  that  is  by  nature— Tkout  who  are,  literally  ^tfikTifc 

^  Isaiah  lii,  5. 


368  ROMANS. 

cnmcision  that  is  by  nature,  fulfilling  thd  law,  shall  judge  thee,  who 

28  by  the  letter  and  circumcision  transgressest  the  law.  For  he  is  not 
a  Jew,  who  is  an  outward  Jew,  neither  is  that  circumcision  which 

29  is  apparent  in  the  flesh.  But  he  ti  a  Jew,  who  is  one  inwardly, 
and  circumcision  is  that  of  the  heart,  in  the  spirit,  not  in  the  letter ; 
whose  praise  is  not  from  men,  but  from  God. 

III.     What  then  is  the  advantage  of  the  Jew,  or  what  the  profit  of 

2  the  circumcision  ?     Much  every  way ;  chiefly  in  that  they  were 

3  entrusted  with  the  oracles  of  God.     For  what  if  some  believed 

4  not  ?  Shall  their  unbelief  disannul  the  faithfulness  of  God  ?  God 
forbid :  let  God  be  true,  and  every  man  a  liar ;  as  it  is  written, 
*  That  thou  mightest  be  justified  in  the  saying,  and  mightest  over- 

5  come  when  thou  art  judged.  But  if  our  unrighteousness  com- 
mend the  righteousness  of  God,  what  shall  we  say  ?     Is  not  God 

6  unjust,  who  taketh  vengeance  ?     I  speak  as  a  man.     God  forbid ; 

7  otherwise  how  should  God  judge  the  world  ?  But  if  the  truth  of 
God  hath  abounded  to  his  glory  through  my  lie,  why  am  I  still 

8  judged  as  a  sinner  ?  And  why  may  we  not  (as  we  are  slandered, 
and  as  some  affirm  us  to  say)  do  evil,  that  good  may  comet 
Whose  condemnation  is  just. 

mieirciimciMd,  fulfilling  the  lato — ^As  to  the  gubstance  of  it,  ahaU  judge  fA«e— 
Shall  condemn  thee  in  that  day :  who  hy  the  letter  and  eirevmeieion^-^Who  having 
the  bare,  literal,  external  circumeiBion,  tranegresaeth  the  law, 

38.  For  he  i§  not  a  Jeto— -In  the  moet  important  senae,  that  is,  one  of  (rod's 
beloved  people,  who  is  one  in  outward  show  only ;  neither  is  that  the  trae  accept, 
ible  circumcision  which  is  apparent  in  thefiesh, 

39.  But  he  is  a  Jew — ^That  is,  one  of  God's  people,  who  u  one  inwardly — In 
the  secret  recesses  of  his  soul ;  and  the  acceptable  eireumcision  is  that  of  the 
heart,  [referring  to  Dent,  xxx,  6,]  the  puttinsr  away  all  inward  impurity.  This  is 
seated  in  the  spirit,  the  inmost  soul  renewed  by  the  Spirit  of  God,  and  not  in  ths 
Utter,  not  in  the  external  ceremony:  whose  praise  is  not  from  men;  but  from 
€fod — The  only  Searcher  of  the  heart. 

III.  1.  What  then,  may  some  say,  is  the  advantage  of  the  Jew,  or  of  ths  cir 
eumeision — ^That  is,  those  that  are  circumcised,  above  the  Gentiles  ? 

3.  Chiefly  in  that  they  were  entrusted  with  the  oracles  of  Ood — ^The  Scriptures, 
in  which  are  so  great  and  precious  promises ;  other  prerogatives  will  follow,  chap^ 
is,  4,  5.  St.  Paul  here  singles  out  this,  by  which,  after  removing  the  objection, 
he  "vill  convict  them  so  much  the  more. 

3.  Shall  their  unbelief  disannul  the  faitl^ulness  of  Ood  7— WUl  he  not  still  make 
good  his  promises  to  them  that  do  believe  7 

5.  But,  it  may  bo  farther  objected,  if  our  unrighteousness  be  subservient  to  God's 
glorv,  is  it  not  unjust  in  him  to  punish  us  for  it  7  /  speak  as  a  man — Am  human 
weakness  would  be  apt  to  speak. 

6.  Ood  forbid — By  no  means.  If  it  were  unjust  in  God  to  punish  that  un. 
righteousness,  which  is  subservient  to  his  own  glory ;  how  should  Ood  judge  the 
tsorZJ  ? — Since  all  the  unrighteousness  in  the  world  will  then  commend  the  right* 
etmsness  of  Ood. 

7.  But,  may  the  objector  reply,  if  the  truth  of  Ood  hath  abounded — Has  been 
more  abundantly  shown,  through  my  lie — If  my  lie,  that  is,  practice  contrary  te 
truth,  conduces  to  the  glory  of  God,  by  making  his  truth  shine  with  superior 
advantage,  why  am  I  still  judged  as  a  sinner  ? — Can  this  be  said  to  be  any  sin  at 
all  7  Ought  I  not  to  do  what  would  otherwise  be  evil,  that  so  much  good  may 
come  ?  To  this  the  apostle  does  not  deign  to  give  a  direct  answer,  but  cuts  the 
olriector  short  with  a  severe  reproof. 

o.  WAoss  condemnation  is  just — ^The  oondemnalion  of  all  who  either  speak  or 
let  in  this  manner.  So  the  apostle  absolutely  denies  the  lawftdnea  of  doing 
spill  any  erfl,  thai  good  may  cmm. 

-   -    li,i. 


CHAPTER  III.  369 

9      Wliat  then  ?   Are  we  better  than  they  ?    In  no  wise :  for  we  htiTe 

10  before  proved  all,  both  Jews  and  Gentiles,  to  be  under  sin.     As  it 

1 1  is  written,  *  There  is  none  righteous,  no  not  one.     There  is  none 

12  that  understandeth ;  there  is  none  that  seeketh  after  God.  They 
have  all  turned  aside,  they  are  together  become  unprofitable; 

13  there  is  none  that  doeth  good,  no  not  one.  f  Their  throat  is  an 
open  sepulchre ;  with  their  tongues  they  have  used  deceit ;  the 

14  X  poison  of  asps  is  under  their  lips.    §  Whose  mouth  is  full  of 

15  cursing  and  bitterness ;   I  Their  feet  are  swift  to  shed  blood ; 

16  Destruction    and   misery  are   their  ways.   And   they   have   not 

17  known  the  way  of  peace ;  •*  The  fear  of  God  is  not  before  their 

18  eyes.     Now  we  know  that  whatsoever  the  law  saith,  it  saith  to 

19  them  that  are  under  the  law;  that  every  mouth  may  be  stopped, 

20  and  all  the  world  become  guilty  before  God.  Therefore  no  flesh 
shall  be  justified  in  his  sight  by  the  works  of  the  law ;  for  by  the 
law  is  the  knowledge  of  sin. 

21  But  now  the  righteousness  of  God  is  manifested  without  the  law, 

9.  What  then  ? — Here  he  retaiDes  what  he  said,  ver.  1.  Under  sin — Under  the 
guilt  and  power  of  it :  the  Jews  by  transgreMing  the  written  law  :  the  Gmitiles 
by  transgressing  the  law  of  nature. 

10.  As  it  is  vfritten — ^That  all  men  are  under  sin,  appears  from  the  vices  wUoh 
have  raged  in  all  ages.  St.  Paul  therefore  rightly  cites  David  and  Isaiah,  though 
thoy  spoko  primarily  of  their  own  age,  and  expressed  what  manner  of  men  God 
sees  when  he  looks  down  from  heoeenj  not  what  he  makes  them  by  his  grace. 
There  is  none  righteous — ^That  is  the  general  proposition.  The  partioulan  fbl- 
low ;  their  dispositions  and  designs,  ver.  11, 13,  their  discourse,  ver.  13, 14,  their 
actions,  ver.  1&-18. 

11.  There  is  none  that  understandeth — The  things  of  God. 

12.  They  haf>e  all  turned  aside — From  the  good  way.  They  are  become  tmpr9- 
fitahle — Helpless,  impotent,  unable  to  profit  either  themselves  or  others. 

13.  Their  throat — Is  noisome  and  dangerous  as  an  open  sepulchre.  Observe  tiM 
progress  of  evil  ditfcourse,  proceeding  out  of  the  heart,  through  the  throat,  tongue, 
lips,  till  the  whole  mouth  is  filled  therewith.  The  poison  of  asps — Infectious, 
deadly,  backbiting,  tale  bearin|r,  evil  speaking,  is  under  (for  honey  is  on)  iksir 
lips.    An  asp  is  a  venomous  kind  of  serpent. 

14.  Cursing — Against  God :  bitterness — Against  their  neighbour. 

17.  Of  peace — ^Which  can  only  spring  from  righteousness. 

18.  The  fear  of  God  is  not  before  their  eyes — Much  less  is  the  love  of  CM  in 
their  heart. 

19.  Whatsoever  the  2aio— The  Old  Testament,  saitk,  it  saith  to  them  thai  «re 
under  the  law — ^That  is,  to  those  who  own  its  authority ;  to  the  Jews,  and  not 
the  Grentiles.  St.  Paul  quoted  no  scripture  against  them,  but  pleaded  with  them 
only  from  the  light  of  nature.  Every  matftA---Full  of  bitterness,  ver.  14,  and  yet 
of  boasting,  ver.  37,  may  become  gw'/jv — May  be  fully  convicted,  and  apparently 
liable  to  most  just  condemnation.  Tliese  things  were  written  of  old,  and  were 
quoted  by  St.  Paul,  not  to  make  men  criminal.  Sat  to  j^rove  them  so. 

20.  No  flesh  shall  be  justified — None  shall  be  forgiven  and  accepted  of  God,  by 
the  works  of  the  law — On  this  ground,  that  he  hath  kept  the  law.  St.  Paul  means 
chiefly  the  moral  part  of  it,  ver.  19,  chap,  ii,  31,  &c,  36,  which  alone  is  not  abo. 
lished,  ver.  31.  And  it  is  not  without  reason,  that  he  so  often  mentions  the 
works  of  the  laWt  whether  ceremonial  or  moral.  For  it  was  on  these  only  the 
Jews  relied,  being  wholly  ignorant  of  those  that  spring  from  faith.  For  tni  the 
law  is  only  the  Knowledge  of  sin — But  no  deliverance  either  from  the  gaut  or 
DOwer  of  it. 

31.  But  now  the  righteousness  of  Ood — ^That  is,  the  manner  of  becoming  rigirt* 
ecus  which  Grod  hath  appointed,  wUkoiui  the  law    Withont  that  previous  obc  ** 

*  Psahn  ziv,  1,  ^.       fPsahnv,  9.       tVetkaeoA^X       6P»alaii;7. 

H  Isaiah  Ux.  7, 8.        •*  Psahn  zziri,  1. 

24 


370  ROMANS. 

29  being  attested  by  the  law  and  the  prophets,  Even  the  righteous- 
ness of  God,  by  the  faith  of  Jesus  Christ,  to  all  and  upon  all  that 

23  believe :  for  there  is  no  difference :  For  sll  have  sinned,  and  are 

24  fallen  short  of  the  glory  of  God,  And  are  justified  freely  by  his 

25  grace,  through  the  redemption  which  is  in  Christ  Jesus :  Whom 
God  hath  set  forth  a  propitiation,  through  faith  in  his  blood,  for  a 
demonstration  of  his  righteousness,  by  the  remission  of  past  sins, 

26  through  the  forbearance  of  God :  For  a  demonstration,  /  sayj  of 
his  rigliteousness  in  this  present  time,  that  he  might  be  just,  and 
yet  the  justifier  of  him  that  believeth  in  Jesus. 

27  Where  is  boasting  then  ?   It  is  excluded.     By  what  law  ?   Of 

28  works  ?   Nay,  but  by  the  law  of  faith.     We  conclude  then,  that  a 

29  man  is  justified  by  faith,  without  the  works  of  the  law.  Is  God  the 
God  of  the  Jews  only,  and  not  also  of  the  Gentiles  ?    Surely  of  the 

SO  Gentiles  also :  Seeing  it  is  one  God  who  will  justify  the  circum- 

whioh  the  law  requires :  withoat  re&rence  to  the  law,  or  dependence  on  it ;  it 
wuttUfeated — In  the  Goepel ;  being  aUe§ted  by  the  law  itaelf,  and  by  the  prophets 
— 1^  all  the  promtset  in  the  Old  Teitament. 

99.  To  aUr-The  Jewe,  and  upon  oil— The  Gentilee,  that  believe;  for  there  ie 
mo  d^erenee — Either  aa  to  the  need  of  jufftification,  or  the  manner  of  it. 

93.  For  aU  have  oinned — In  Adam,  and  in  their  own  persons ;  by  a  sinihl  na. 
tore,  Binfbl  tempers,  and  sinftil  actions ;  and  are  fallen  short  of  the  glory  of 
Ood  The  supreme  end  of  man  ;  short  of  his  image  on  earth,  and  the  enjoyment 
of  him  in  heaven. 

94.  And  are  jaetijied — Pardoned  and  accepted,  freely — ^Without  any  merit  of 
thffir  own,  by  kU  frace — ^Not  their  own  righteousness  or  works,  through  the  re- 
domption — ^The  price  Christ  has  paid.  Freely  by  hio  grace — One  of  these  ezpres. 
•ions  might  have  served  to  convoy  the  apostle's  meaning ;  but  he  doubles  his 
assertion,  in  order  to  give  ns  the  fulleat  conviction  of  the  truth,  and  to  impress 
us  with  a  sense  of  its  peculiar  importance.  It  is  net  possible  to  find  words  that 
should  more  absolutely  exclude  all  consideration  of  our  own  works  and  obedi. 
enoe ;  or  more  emphatically  ascribe  the  whole  of  oar  justification  to  free  un. 
■writodgoodness. 

95.  Whom  Ood  hath  set  fi^th — Before  angels  and  men,  a  propitiation — ^To 
appease  an  offended  God.  But  if,  as  some  teach,  God  never  was  offended,  there 
was  no  need  of  this  propitiation.  And  if  so,  Christ  died  in  vain.  To  declare 
his  xighteousness — To  demonstrate  not  only  his  clemency,  but  his  justice :  even 
that  vindictive  justice,  whose  essential  character  and  principal  office  is,  to  punish 
iin :  by  the  remission  of  past  sins — ^AU  the  sins  antecedent  to  their  believing. 

96.  For  a  demonstratton  of  his  righteousness — Both  of  his  justice  and  mercy, 
that  he  might  be  just— Showinff  his  justice  on  his  own  Son  ;  and  uet  the  merciml 
*Mstifier  of  every  one  that  believeth  in  Jesus,  That  he  might  oe  just — Might 
evidence  himself  to  be  strictly  and  inviolably  righteous  in  the  administration  of 
Ills  ffovernmont,  even  while  he  is  the  mercifiil  justyier  of  the  sinner  that  believeth 
im  Jesus,  The  attribute  of  justice  must  be  preserved  inviolate.  And  inviolate  it 
is  preserved,  if  there  was  a  real  infliction  of  punishment  on  our  Saviour.  On 
this  plan,  all  the  attributes  hormoniie.  Every  attribute  is  glorified :  and  not  one 
superseded,  no,  nor  so  much  as  elouded. 

97.  Where  is  the  boasting  then  of  the  Jew  against  the  Oentile  ?  It  is  excluded. 
By  what  law  7  Of  works  7  Nay — ^This  would  have  left  room  for  boasting ;  but 
hy  the  law  offaith-^S'ince  this  requires  all,  without  distinction,  to  apply  as  guilty 
mnd  helpless  sinners,  to  the  free  merc^  of  Gk>d  in  Christ.  7%«  law  of  faith  is 
that  Divine  constitution  which  makes  faith,  not  works,  the  condition  of  acceptance. 

98.  We  conclude  then,  that  a  man  is  justified  by  faith — And  even  by  this,  not 
■B  it  is  a  work,  but  as  it  receives  Christ,  and  consequently  has  something  essen 
tlally  diSbrent  from  all  our  works  whatsoever. 

99.  Surely  of  the  Oentiles  also — As  both  nature  and  the  Scriptures  show. 

10.  Sssiug  iiis  omo  Ood  wAe— Shows  mercy  to  both,  and  by  the  very  same 


CHAPTER  IV.  871 

31  cision  by  faith,  and  the  uncircumcicion  through  the  same  faith.  Do 
we  then  make  void  the  law  through  faith  ?  God  forbid :  yea,  we 
establish  the  law. 

lY.     What  shall  we  say  then,  That  our  father  Abraham  hath  found  justi- 

2  fication  according  to  the  flesh  ?    If  Abraham  was  justified  by  works, 

3  he  hath  whereof  to  glory :  but  he  hath  not  in  the  sight  of  Grod.     For 
what  sailh  the  Scripture  ?   *  Abraham  believed  God,  and  it  was 

4  imputed  to  him  for  righteousness.     Now  to  him  that  worketh,  the 

5  reward  is  not  reckoned  of  grace,  but  of  debt.     But  to  him  that 
worketh  not,  but  believeth  on  him  that  justiiieth  the  ungodly,  his 

6  faith  is  imputed  to  him  for  righteousness.     So  David  also  affirm- 
eth  the  happiness  of  the  man  to  whom  God  imputeth  righteooa- 

7  ness  without  works :  f  Happy  are  they  whose  iniquities  are  for- 

31.  We  eatablish  the  lavt — Both  the  authority,  purity,  and  the  end  of  it;  bgr 
defending  that  which  the  law  attests  :  bj  pointing  out  Christ,  the  end  of  it,  and 
by  showing  how  it  may  bo  fulfilled  in  its  purity. 

IV.  Having  proved  it  by  argument,  he  now  proves  by  example,  and  each  ex. 
ample  as  must  have  greater  weight  with  the  Jews  than  any  other.  1.  That  jus. 
tificatton  is  by  faith ;  2.  That  it  is  free  for  the  Gentiles. 

1.  That  our  father  Abraham  hath  found — ^Acceptance  with  God ;  aecordimg  te 
the  flesh — ^That  is,  by  works. 

2.  The  meaning  is ;  if  Abraham  had  been  justified  by  works,  he  would  have 
had  room  to  glory.  But  he  had  not  room  to  glory.  Therefore  he  was  not  jm. 
tified  t  y  works. 

3.  Ahraham  believed  God — ^That  promise  of  God  concerning  the  nnmeioosmss 
of  his  seed.  Gen.  zv,  5,  7 ;  but  especially  the  promise  concerning  Christ,  Gen. 
zii,  3 ;  through  whom  all  nations  should  he  blessed :  and  it  wom  imputed  to  him 
for  righteouMneos — God  accepted  him,  as  if  he  had  been  altogether  righteous. 

4.  Now  to  him  that  worketh-^Al\  that  the  law  requires,  the  reward  is  no  favomr, 
but  an  absolute  debt. 

These  two  examples  are  selected  and  applied  with  the  utmost  judgment  and 
propriety.  Abraham  was  the  most  illustrious  pattern  of  piety  among  the  Jowiab 
patriarchs ;  David  was  the  most  eminent  of  their  kings.  If  then  neither  of  these 
was  justified  by  hb  own  obodienco ;  if  they  both  obtained  acceptance  with  God, 
not  OS  upright  beings  who  might  claim  it,  but  as  sinful  creatures  who  must  implorB 
it,  the  consequence  is  glaring.  It  is  such  as  must  strike  every  attentive  oiider- 
standing,  and  must  affect  every  individual  person. 

5.  But  to  him  that  worketh  not — It  being  impossible  he  should  without  fiuth, 
but  believeth — his  faith  i»  imputed  to  him  for  righteousneoo — ^Therefore  God^ 
affirming  of  Abraham,  that  faith  was  imputed  to  him  for  righteousness,  plainly 
shows  that  he  worked  not ;  or,  in  other  words,  that  he  was  not  justified  l^  worksy 
but  by  faith  only.  Hence  we  see  plainly  how  groundless  that  opinion  is,  that 
holiness  or  sanctification  is  previous  to  our  justification.  For  the  sinner  being 
first  convinced  of  his  sin  and  danger  by  the  Spirt  of  Grod,  stands  trembling  before 
the  awful  tribunal  of  Divine  justice ;  and  has  nothing  to  plead  but  his  own  goilfc 
and  the  merits  of  a  Mediator.  Christ  hero  interposes ;  justice  is  satisfied ;  the  sin 
is  remitted,  and  pardon  is  applied  to  the  soul,  by  a  Divine  fiiith,  wrought  by  the 
Holpr  Ghost,  who  then  begins  the  great  work  of  inward  sanctification.  Thus  God 
justifies  the  ungodly,  and  yet  remains  just  and  true  to  all  his  attributes!  But 
let  none  hence  presume  to  continue  in  sin ;  for  to  the  impenitent  God  b  a  con- 
suming fire.  On  him  that  juatifieth  the  ungodly — If  a  man  could  possibly  be  made 
holy  before  he  was  justified,  it  would  entirely  set  his  justification  aside ;  seeing  he 
could  not  in  the  very  nature  of  tho  thing  be  justified,  if  he  were  not  at  that  veiy 
time  ungodly. 

6.  So  David  also — ^David  is  fitly  introduced  after  Abraham,  because  be  else 
recoivpd  and  delivered  down  the  promise ;  affirmeth — A  man  is  justified  hw  fidth 
alone,  and  not  by  works.  Without  works — ^That  is,  without  regard  to  any  nrmsr 
good  works  supposed  to  have  been  done  by  him. 

*  Oen.  XV,  e.       t  Psaha  xxxi,  1, 2. 


372  ROM\NS 

8  giTen,  and  whose  sins  are  covered ;  Happy  ts  the  man  to  whom  the 

9  Lord  will  not  impute  sin.    Cometh  this  happiness  then  on  the  circum- 
cision onli/f  or  on  the  uncircumcision  also  ?  For  we  say  that  faith  was 

10  imputed  to  Abraham  for  righteousness.  How  was  it  then  im- 
puted ?   When  he  was  in  circumcision  or  in  uncircumcision  ?  Not 

11  in  circumcision,  but  in  uncircumcision.  And  he  received  the  sign 
of  circumcision,  a  seal  of  the  righteousness  of  the  faith,  which  he 
had  in  uncircumcision,  that  he  might  be  the  father  of  all  who 
believe  in  uncircumcision,  that  righteousness  may  be  imputed  to 

12  them  also.  And  the  father  of  the  circumcision  to  them,  who  not 
only  are  of  the  circumcision,  but  also  walk  in  the  footsteps  of  that 

•13  faith  of  our  father  Abraham,  which  he  had  in  uncircumcision.  For 
the  promise,  that  he  should  be  the  heir  of  the  world,  idos  not 
to  Abraham  or  his  seed  by  the  law,  but  by  the  nshteousness  of 

14  faith.     For  if  they  who  are  of  the  law  are  heirs,  faiUi  is  made  voi^ 

15  and  the  promise  of  no  effect.    Because  the  law  worketh  wrath : 
.16  for  where  no  law  is,  there  is  no  transgression.     Therefore  it  is  o( 

7.  Hafpy  are  they  whose  wine  are  covered — ^With  the  veil  of  Diyine  mercy.  If 
there  be  indeed  each  a  thing  at  happineee  on  earth,  it  it  the  portion  of  that  man 
whoee  iniquities  are  forgiven^  and  who  eniojs  the  manifestation  of  that  pardon. 
Well  may  he  endure  aU  the  afflictiona  of  life  with  cheerfulness,  and  look  upon 
death  with  comfort.  O  let  us  not  contend  against  it,  but  earnestly  pray  that  this 
happiness  may  be  onrs. 

9.  Cometh  this  happiness — Mentioned  by  Abraham  and  David,  en  the  eireuau 
ejffjon— Those  that  are  circumcised  only.  Faith  was  imputed  to  Abraham  for 
righteousness — ^This  is  fblly  consistent  with  our  being  justified,  that  is,  pardoned 
and  accepted  by  God  upon  our  believing,  for  the  sake  of  what  Christ  hath  done 
tad  suffered.  For  though  this  and  this  alone  be  the  meritorious  cause  of  our  ac« 
ceptance  with  Grod,  yet  faith  may  be  said  to  bo  imputed  to  us  for  righteousness^ 
■•  it  is  the  sole  condition  of  our  acceptance.  We  may  observe  here.  Forgiveness^ 
mat  inmuting  sin,  and  imputing  righteousness,  are  all  one. 

10.  ifot  in  etreumeieion — Not  after  ho  was  circumcised :  for  he  was  justified 
before  Ishmael  was  bom,  Gren.  zv ;  but  ho  was  not  circumcised  till  Ishmael  was 
thhrteen  years  old,  Gren.  zvii,  35. 

11.  And — After  he  was  justified,  he  received  the  sign  of  etreumeieion — Circum. 
cision,  which  was  a  sign  or  token  of  his  boing  in  covenant  with  God :  a  seal-^ 
An  assurance  on  God*s  part,  that  he  accounted  him  righteous,  upon  his  believing, 
befbre  he  was  circumcised ;  who  believe  in  uneiretuneieion — ^That  is,  though  they 
are  not  circumcised. 

19.  And  the  father  of  the  etreumeieion — Of  those  who  are  circumcised,  and 
Mieve  as  Abraham  did.  To  those  who  believe  not,  Abraham  is  not  a  fiUher, 
neither  are  they  his  seed. 

13.  The  promise  that  he  should  be  the  heir  of  the  world — Is  the  same  as  that  ha 
should  be  the  father  of  all  nations;  namely,  of  those  in  all  nations  who  received 
the  blessing.  The  whole  world  was  promised  to  him  and  them  conjointly.  Christ 
is  the  heir  of  the  world,  and  of  all  things ;  and  so  are  all  Abraham's  seed,  all  that 
believe  in  him  with  the  faith  of  Abraham. 

14.  If  they  only  who  are  of  the  law^  who  have  kept  the  whole  law,  are  heirs, 
faith  is ma§e  void;  no  blessing  being  to  be  obtained  by  it;  and  so  the  promise 
iaofno  effect. 

15.  Because  the  law — Considered  apart  from  that  mee,  which  though  it  was 
in  fact  mingled  with  it,  ^t  is  no  part  of  the  legal  £spensation,  is  so  difiicult, 
and  we  so  weak  and  smfiil,  that  instead  of  bringing  ua  a  blessing  it  only 
worketh  wrath;  it  becomes  to  us  an  occasion  of  wrath,  and  exposes  us  to  punish. 
tnent  as  transgressors.  Where  there  is  no  law — ^In  force,  there  can  be  no  trans, 
greeskm  of  it. 

16.  Therefore  tt— The  blessing,  is  of  faith,  that  U  might  be  of  grace— Th^t  it 
might  Apptv  to  flow  from  the  free  love  of  Ood,  and  that  the  promise  might  be 


CHAPTER  V.  873 

faidi,  that  ii  might  he  of  grace,  that  the  promiM  might  be  finn  lo  all 
the  seed ;  not  only  to  that  also  which  is  of  the  law,  but  to  that  alto 

17  which  is  of  the  faith  of  Abraham,  who  is  the  father  of  us  all,  (As  it  is 
written,  *I  have  appointed  thee  a  father  of  many' nations)  before 
God  in  whom  he  believed,  as  quickening  the  dead,  and  calling  the 

18  things  that  are  not,  as  though  they  were :  Who  against  hope  be- 
lieved in  hope,  that  he  shoidd  be  the  father  of  many  nations,  ac- 

19  cording  to  that  which  was  spoken,  f  So  shall  thy  seed  be.  And 
not  being  weak  in  faith,  he  considered  not  his  own  body  now  dead, 
being  about  a  hundred  years  old,  nor  the  deadness  of  Sarah's 

20  womb.     He  staggered  not  at  the  promise  of  God  through  nnbe- 

21  lief^  but  was  strengthened  in  faith,  giving  glory  to  God,  And  be- 
ing fully  assured,  that  what  he  had  promised  he  was  able  also  to 

22  perform.     And  therefore  it  was  imputed  to  him  for  righteousness. 

23  Now  it  was  not  written  on  his  account  only,  that  it  was  imputed 

24  unto  him.  But  on  ours  also,  to  whom  it  will  be  imputed,  if  we  be- 

25  lieve  on  him  who  raised  up  Jesus  our  Lord  from  the  dead,  Who 
was  delivered  for  our  offences,  and  was  raised  for  our  justification. 

y.       Therefore  being  justified  by  faith,  we  have  peace  with  God, 
2  through  our  Lord  Jesus  Christ :  By  whom  also  we  have  had  ac- 

r  .  ■  sss^  ■ 

firm^  sure,  and  effectual,  XioaUike  spiritual  aeed  of  Abraham ;  not  only  Jews,  but 
Gentiles  also,  if  they  follow  his  fkitc. 

17.  Before  God — ^Though  before  men  nothing  of  this  appeared,  those  naticM 
being  then  unborn :  <u  sickening  the  dead — ^The  dead  are  not  dead  to  him.  And 
even  the  things  that  are  not,  are  before  God — And  calling  the  iking*  thai  an  mU 
— Summoninff  them  to  rise  into  being,  and  appear  before  him.  The  aeed  of  Afanu 
ham  did  not  tnen  exist ;  vet  God  said,  So  9hall  thy  teed  he,  A  man  can  aay  to 
hb  servant  actually  existing,  Do  this;  and  he  doth  it.  But  God  saith  to  the  light* 
while  it  does  not  exist,  Go  forth ;  and  it  goeth. 

18-31.  The  apostle  shows  the  power  and  excellence  of  that  faith,  to  which  Iw 
ascribes  justification.  Who  againot  hope — ^Against  all  probabilitv,  helieted  and 
hoped  in  the  promise.  The  same  thing  is  apprehended  both  by  faith  and  Im^  ; 
bv  faith,  as  a  thing  which  God  hath  spoken ;  by  hope,  as  a  good  thing  whioh 
God  hath  promised  to  us.  So  shaU  thy  seed  6e— Both  natural  and  spiritual,  tm 
the  stars  of  heaven  for  multitude. 

20.  Giving  God  the  glory  of  his  truth  and  power. 

23.  On  kit  account  mUth—To  do  personal  honour  to  him. 

24.  But  on  ouro  alio  To  establish  us  in  seeking  justification  by  fidth,  and  noi 
by  works ;  and  to  afford  a  fiill  answer  to  those  who  say  that  **  to  be  joatiflBd  ly 
uorks  means  only  by  Judaism :  to  be  justified  by  faitk  means  by  emfanoing 
Christianity,  that  is,  the  system  of  doctrines  so  called.''  Bure  it  is  that  Abffa- 
ham  could  not  in  this  sense  be  justified  either  by  faith  or  by  works ;  and  eqiuJly 
sure,  that  David  (taking  the  words  thus)  was  justified  by  works,  not  by  fiiith. 
Who  raUed  up  Jeoue  from  the  dead — ^As  he  did  in  a  manner  both  Abraham  and 
Sarah.  Jf  we  believe  on  him  who  raited  up  Jemt— God  the  Father  therefore  is 
the  proper  object  of  iustifying  faith.  It  is  observable,  that  St.  Paul  here,  in 
speaking  both  of  our  raith  and  of  the  faith  of  Abraham,  puts  a  part  for  the  whole. 
And  he  mentions  that  part,  with  regard  to  Abraham,  which  would  naturally  afibot 
the  Jews  most. 

25.  Wko  wat  deUoered — ^To  death,  /or  our  offeneeo — ^As  an  atonement  for 
them ;  and  raited  for  our  juttification^-'io  empower  us  to  receive  that  atonemsnt 
by  faith. 

V.  1.  Being  juttified  by  faith — ^This  is  the  sum  of  the  preoeding  chapters,  nt 
have  peace  with  God — Being  enemies  to  God  no  longer,  ver.  10,  neither  finrtng 
bis  wrain,  ver.  9 :  we  have  peace ;  hope,  love,  and  power  over  sin,  the  sum  of  the 
5th,  6th,  7th,  and  8th  chapters.  Thow  are  the  firuits  of  justifying  faith :  whsie 
these  are  not,  that  fiuth  is  not. 

*Gen.xTii,5.       fGen.  zr,0. 


374  ROMANS. 

cess  through  faith  into  this  grace  wherein  we  stand,  and  rejoice  in 

3  hope  of  the  glory  of  God.     And  not  only  so^  but  we  glory  in  tribu- 

4  lations  also,  knowing  that  tribulation  worketh  patience,  And  patience 

5  experience,  and  experience  hope ;  And  hope  shameth  us  not,  be- 
cause the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 

6  Ghost  which  is  given  unto  us.     For  when  we  were  yet  without 

7  strength,  in  due  time  Christ  died  for  the  ungodly.     Now  one  will 
scarce  die  for  a  just  man ;  yet  perhaps  for  the  good  man  one  would 

8  even  dare  to  die.     But  God  recommendeth  his  love  toward  us,  in 

9  that,  while  we  were  yet  sinners,  Christ  died  for  us.     Much  more 
then  being  now  justified  by  his  blood,  we  shall  be  saved  from  wrath 

10  through  him.     For  if,  being  enemies,  we  were  reconciled  to  God 
by  the  death  of  his  Son,  much  more  being  reconciled,  we  shall 

1 1  be  saved  through  his  life.     And  not  only  so,  but  we  abo  glory  in 

S.  Into  thi»  gmee — ^Thii  state  of  favoar. 

3.  We  glory  in  trUndationt  aZ«o— Which  we  are  eo  fitf  from  esteeming  a  mark 
of  God*8  displeasure,  that  we  receive  them  as  tokens  of  his  fatherly  love,  whereby 
we  are  prepared  for  a  more  exalted  happiness.  The  Jews  objected  to  the  perse. 
eoted  state  of  the  Christians  as  inconsistent  with  the  neople  of  the  Messiah.  It 
is  therefore  with  great  propriety  that  the  apostle  so  often  mentions  the  blessings 
arising  from  this  very  thing. 

4.  And  patience  works  more  experience  of  the  sincerity  of  our  grace,  and  of 
God*s  power  and  faithfulness. 

5.  Hope  skmmetk  us  not — That  is,  gives  us  the  highest  glorying.  We  glory  in 
this  our  nope,  because  the  looe  of  Ood  it  eked  abroad  in  our  hearto — The  Divine 
conviction  of  God's  love  to  us,  and  that  love  to  God,  which  is  both  the  earnest 
and  the  beginning  of  heaven :  by  the  Holy  Ohoat — ^The  efficient  cause  of  all  these 
imsent  blessings,  and  the  earnest  of  thoee  to  come. 

€.  How  can  we  now  doubt  of  God*s  love  7  for  when  we  were  without  strength 
— Elither  to  think,  will,  or  do  any  thing  good,  in  due  time — Neither  too  soon  nor 
too  late ;  but  in  that  very  point  of  time  which  the  wisdom  of  God  knew  to  be 
more  proper  than  any  other,  Christ  died  for  the  ungodly — Not  only  to  set  them 
a  |iattem,  or  to  procure  them  power  to  follow  it.  It  does  not  appear  that  this 
ozpression  of  dving  for  anv  one,  has  any  other  signification,  than  that  of  rescuing 
the  life  of  another,  by  lavmg  down  our  own. 

7.  A  just  man — One  that  gives  to  all  what  is  strictly  their  due ;  the  good  man — 
One  who  is  eminently  holy,  full  of  love,  of  compassion,  kindness,  mildness,  of 
every  heavenly  and  amiable  temper.  Perhaps— one — would— even — dare  to  die — 
Every  word  increases  the  strangeness  of  the  thing,  and  declares  even  this  to  be 
something  great  and  unusual. 

.  8.  But  CM  recommendeth — ^A  most  elegant  expression.  Those  are  wont  to  be 
rteommended  to  us,  who  weVe  before  either  unknown  to,  or  alienated  from  us, 
we  were  sinners — So  far  from  being  good,  that  we  were  not  even  just, 

B.  By  his  blood— By  his  blood  shedding  we  shall  be  saved  from  wrath  through 

m — ^That  is,  from  nil  the  eflects  of  the  wrath  of  God.  But  is  there  then 
wrath  in  God  7  Is  not  wrath  a  human  passion  7  And  how  can  this  human 
passion  be  in  Grod*7  We  may  answer  this  by  another  question :  is  not  love  a 
imman  passion  7  And  how  can  this  human  passion  be  in  God  7  Bat  to  answer 
aireetly :  wrath  in  man,  and  so  love  in  man,  is  a  human  passion.  But  wrath 
in  God  is  not  a  human  passion;  nor  is  love,  as  it  is  in  God.  Therefore  the 
inspired  writers  ascribe  both  the  one  and  the  other  to  God,  only  in  an  ana. 
logical  sense. 

10.  If— As  sure  as.  So  the  word  frequently  signifies ;  particularly  in  this  and 
the  8th  chapter.  We  shall  be  saved — Sanctified  and  glorified,  through  his  life — 
Who  ever  Uveth  to  make  intereession  for  us, 

11.  And  not  only  so,  but  we  also  glory — ^The  whole  sentence,  from  the  3d  to  the 


CHAPTER  V.  375 

God,  through  our  Lord  Jesus  Christ,  by  whom  we  have  now  re- 
ceived the  reconciliation. 

12  Therefore  as  by  one  man  sin  entered  into  the  world,  and  death 

13  by  sin,  even  so  death  passed  upon  all  men,  in  that  all  sinned.  For 
until  the  law,  sin  was  in  the  world :  but  sin  is  not  imputed,  where 

14  there  is  no  law.  Nevertheless  death  reigned  from  Adam  to  Moses, 
even  over  them  that  had  not  sinned  afler  the  likeness  of  Adam's 

15  transgression,  who  is  the  figure  of  him  that  was  to  come.  Yet  not 
as  the  offence,  so  also  is  the  free  gift.  For  if  by  the  offence  of  one 
many  died,  much  more  the  grace  of  God,  and  the  gift  by  grace, 

16  that  of  one  man,  Jesus  Christ,  hath  abounded  unto  many.  And  not 
as  the  loss  by  one  that  sinned,  so  is  the  gift ;  for  the  sentence  was 

12.  Therefore — ^Tbia  refen  to  all  the  precedinsr  diBcoune;  from  which  the 
apoBtlo  inferii  what  follows :  ho  does  not  therefore  properly  make  a  digreiinoii, 
but  returns  to  tpeak  again  of  ein  and  of  righteousness.  As  hy  one  man — Adam; 
who  is  mentioned,  and  not  Eve,  as  being  the  representative  of  mankind ;  tin 
entered  into  the  world — Actual  sin,  and  its  consequence,  a  sinful  naturo;  mmd 
death — ^With  all  its  attendants.  It  entered  into  the  worlds  when  it  entered  into 
being ;  or  till  then  it  did  not  exist,  by  sin — Therefore  it  could  not  enter  before 
sin.  Even  so  death  passed  upon  all  men — Namely,  by  one  roan,  in  that — So  the 
word  is  used  also,  2  Cor.  v.  4  :  all  sinned — In  Adam.  These  words  assign  the 
reason  why  death  came  upon  all  men;  infants  themselves  not  excepted,  m  thai 
all  sinned, 

13.  For  until  the  lawt  sin  was  in  the  world — All,  I  say,  had  sinned,  for  sin  tMt 
in  the  xoorld  long  before  (he  written  law ;  hut,  I  grant,  sin  is  not  so  much  impmUd^ 
nor  so  severely  punished  by  God,  where  there  is  no  express  law  to  convince  men 
of  it.    Yet  that  all  had  sinned  even  then  appears,  in  that  all  died. 

14.  Death  reigned— And  how  vast  is  his  kingdom !  Scarce  can  we  find  any 
king,  who  has  as  many  subjects,  as  are  the  kings  whom  he  hath  conquered !  JSbm 
over  them  that  had  not  sinned  after  the  likeness  of  Adam*s  transgression — ^iSveil 
over  infants  who  had  never  sinned,  as  Adam  did,  in  their  own  persons ;  and  ofor 
others,  who  had  not,  like  him,  sinned  against  an  express  law.  Who  is  theiigwra 
of  him  that  was  to  come — Each  of  thom  being  a  public  person,  and  a  federal  bead 
of  mankind.  The  one,  the  fountain  of  sin  and  death  to  mankind  by  his  offence ; 
the  other,  of  righteousness  and  life  by  his  free  gift. 

Thus  far  the  apostle  shows  the  agreement  between  the  first  and  second  Adam ; 
aflerward  he  shows  the  difference  between  them.  The  agreement  may  be  sum- 
med up  ^hus :  as  by  one  man  sin  entered  into  the  world,  and  death  by  sin ;  eo 
by  one  man  righteousness  entered  into  the  world,  and  life  by  righteousness.  As 
death  passed  upon  all  men,  in  that  all  had  sinned ;  so  life  passed  upon  all  men, 
(who  are  in  the  second  Adam  by  faith,)  in  that  all  are  justified.  And  as  death 
through  the  sin  of  the  first  Adam,  reigned  even  over  them  who  had  not  dnmsd 
after  the  likeness  of  Adam*s  transgression :  so  through  the  righteousness  of  Clu^st, 
oven  those  who  have  not  obeyed  after  the  likeness  of  bis  obedience,  shall  reign 
in  life.  We  may  add,  as  the  sin  of  Adam,  without  the  sins  which  we  afterward 
committed,  brought  us  death ;  so  the  righteousness  of  Christ,  without  the  good 
works  which  we  aflerward  performed,  brings  us  life ;  although  still  every  good, 
as  well  as  evil  work,  will  receive  its  due  reward. 

15.  Yet  not — St.  Paul  now  describes  the  difference  between  Adam  and  Christ ; 
and  that  much  more  directly  and  expressly  than  the  agreement  between  them. 
Now  the  fall  and  the  free  gift  differ,  1.  In  amplitude,  ver.  15.  2.  He  from  whom 
sin  came,  and  ho  from  whom  the  fVee  nft  came,  (termed  also  the  pft  of  righU 
eousnesst)  differ  in  power,  ver.  16.  3.  The  reason  of  both  is  subjomed,  i*er.  17. 
4.  This  premised,  the  offence  and  the  free  gift  are  compared,  with  regard  to  their 
effect,  ver.  18,  and  with  regard  to  their  cause,  ver.  19. 

16.  The  sentence  was  by  one  qffenee  to  Adam*s  condemnation — Occasioning  the 
sentence  of  death  to  pass  upon  him,  which  by  consequence  overwhelmea  his 
posterity :  but  the  free  gift  is  of  many  qjfences  unto  justification^~Vnio  ^he  pur 
oha^g  it  for  all  men,  notwithstanding  many  offences. 


S7e  ROMANS. 

by  one  offence  to  condemnation ;  but  the  free  gift  is  of  many  offences 

17  unto  justification.  For  if  through  one  man's  offence,  death  reigned 
by  one,  they  who  receive  the  abundance  of  grace  and  the  gift  of 
righteousness,  shall  much  more  reign  in  life  by  one,  even  Jesus 

18  Christ.  As  therefore  by  one  offence  the  sentence  of.  death  came 
upon  all  men  to  condemnation,  so  also  b^  one  righteousness,  the 

19  Jree  gifi  came  upon  all  men  to  justification  of  life.  For  as  by 
the  msobedience  of  one  man,  many  were  constituted  sinners,  so  by 

20  the  obedience  of  one,  many  shall  be  constituted  righteous.  But 
the  law  came  in  between,  that  the  offence  might  abound:  yet 

21  where  sin  abounded,  grace  did  much  more  abound :  That  as  sin 
had  reigned  through  death,  so  grace  also  might  reign  through 
righteousness  to  eternal  life,  by  Jesus  Christ  our  Lord. 

¥1.     What  shall  we  say,  then  ?    We  will  continue  in  sin,  that  grace 

2  may  abound  ?   God  fori)id.     How  shall  we  who  are  dead  to  sin  live 

3  any  longer  therein  ?   Know  ye  not,  that  as  many  of  us  as  have  been 
baptized  into  Jesus  Christ,  have  been  baptized  into  his  death? 

4  Therefore  we  are'  buried  vntfi  him  through  baptism  into  death,  that 
as  Christ  was  raised  from  the  dead  by  the  glory  of  the  Father,  so 

5  we  also  should  walk  in  newness  of  life.     For  if  we  have  been  planted 

17.  There  is  a  difierence  between  grace  and  the  gift,  Oraee  is  opposed  to  the 
^enee,  the  rift  to  death,  being  the  gift  of  life. 

18.  Justification  of  life  is  that  sentence  of  God,  by  which  a  sinner  under  sen. 
tsnoe  of  death  is  adjadored  to  life. 

19.  At  hy  the  dieobedienee  of  one  num,  numy,  that  is,  all  men,  were  eonetituted 
mnner9 — Being  then  in  the  loins  of  their  first  parent,  the  common  head  and  re. 

isentative  of  them  all ;  eobv  the  obedience  of  one — By  his  obedience  unto  death : 

hii  dying  for  us ;  many — ^AU  that  believe,  shall  be  constituted  righteous— ^vm- 

ied,  i^rdoned. 

90.  The  law  came  in  between — ^The  offence  and  the  firee  gift,  that  the  offence 
might  abound — ^That  u,  the  consequence,  (not  the  design,)  of  the  law's  coming 
in,  was,  not  the  taking  away  of  sin,  but  the  increase  of  it ;  yet  where  sin  ahouna. 
sd  grace  did  much  more  aoound — ^Not  only  in  the  remission  of  that  sin  which 
Adam  brought  on  us,  but  of  all  our  own ;  not  only  in  remission  of  sins,  but  in- 
lasion  of  holinesfi :  not  only  in  deliverance  from  aeath,  but  admission  to  ever, 
lasting  life ;  a  far  more  noble  and  excellent  lift  than  that  which  we  lost  by 
Adam's  fall. 

SI.  That  ae  sin  had  reigned — so  grace  also  might  reign — ^Which  could  not 
reign  before  the  fall ;  before  man  had  sinned.  Through  righteouenece  to  eternal 
We,  through  Jesus  Christ  our  Lord — Here  is  pointed  out  the  source  of  all  our 
blessings,  the  rich  and  five  grace  of  God.  The  meritorious  cause;  not  any  works 
of  righteousness  of  man,  but  the  alone  merits  of  our  Lord  Jesus  Christ.  The 
^fsct  or  end  of  all ;  not  only  pardon,  but  life ;  Divine  life,  leading  to  glory. 

VI.  The  apostle  here  sets  himself  more  fullv  to  vindicate  his  doctrine  from 
the  consequence  above  suggested,  chap,  iii,  7,  o.  He  had  then  only  in  stronff 
terms  denied  and  renounced  it.    Here  he  removes  the  very  foundation  thereof 

S.  Dead  to  tin— Free  both  from  the  guilt  and  from  the  power  of  it 

3.  As  many  as  have  been  baptized  into  Jesus  Christ,  have  been  baptised  into  his 
death — In  baptism  we,  throagh  faith,  are  innafled  into  Christ,  ana  we  draw  now 

£ 'ritual  life  from  this  new  root,  through  his  Spirit,  who  ikshions  us  like  unto 
B,  and  particularly  with  regard  to  his  death  and  resurrection. 

4.  We  are  buried  with  him — Alluding  to  the  ancient  manner  of  baptixing  by 
immersion :  that  as  Christ  was  raised  from  the  dead  by  the  glory — Glorious  power 
sf  the  Father,  so  we  also  by  the  same  power  should  nse  again :  and  as  he  lives  a 
new  life  in  heaven,  so  we  should  walk  in  newness  of  life.  This,  says  the  apos. 
tie,  our  veiT  baptism  represents  to  us. 

5.  j^r — Suieljr  thuM  two  must  go  together ;  so  that  if  we  are  indeed  made 
eonfimnaUe  to  his  death,  we  shsll  also  uow  the  power  of  his  resurrection. 


CHAPTER  VI.  877 


together  in  the  likeness  of  his  death,  we  shall  be  also  in 

6  of  his  resurrection :  Knowing  this,  that  our  old  man  is  crucified 
with  himf  that  the  body  of  sin  might  be  destroyed,  that  we  might 

7  no  longer  serve  sin.     For  he  that  is  dead  is  freed  from  sin.    Aod 

8  we  believe,  that  if  we  are  dead  with  Christ,  we  shall  also  live  with 

9  him :  Knowing  that  Christ  being  raised  from  the  dead,  di«th  no 

10  more ;  death  no  more  hath  dominion  over  him.  For  in  that  he 
died,  he  died  to  sin  once  for  all ;  but  in  that  he  liveth,  he  liveth 

11  unto  God.     So  reckon  ye  yourselves  to  be  dead  indeed  to  sin,  bnt 

12  alive  to  God,  through  Jesus  Christ  our  Lord.  Therefore  let  not 
sin  reign  in  your  mortal  body,  to  obey  it  in  the  desires  thereof. 

13  Neither  present  your  members  to  sin  (u  instruments  of  unrighteoos- 
ness ;  but  present  yourselves  to  God,  as  alive  from  the  dead,  and 

14  your  members  to  God,  as  instruments  of  ri^teousness :  For  sin 
shall  not  have  dominion  over  you ;  for  ye  are  not  under  the  law, 
but  under  grace. 

15  What  then  ?   Shall  we  sin,  because  we  are  not  under  the  law, 

16  but  under  grace  ?  God  forbid.  Know  ye  not,  that  to  whom  ye  pre- 
sent yourselves  servants  to  obey,  his  servants  ye  are  wlM>m  ye 
obey  ?    Whether  of  sin  unto  death,  or  of  obedience  unto  righteous- 

17  ness  ?  But  thanks  he  to  God,  that  whereas  ye  were  the  servants 
of  sin,  ye  have  now  obeyed  from  the  heart  the  form  of  doctrine 

18  into  which  ye  have  been  delivered.     Being  then  set  free  from  sin, 

6.  Our  old  man — Coeval  with  our  being,  and  as  old  u  the  fail,  oar  evil  na« 
ture  ;  a  strong  and  beautiful  expression  for  that  entire  depravity  and  corroptioii, 
which  by  nature  spreads  itself  over  the  whole  man,  leaving  no  part  uninraoted* 
This  in  a  believer  is  erueified  with  Christy  mortified,  gradiudly  killed,  by  virtas 
of  our  union  with  him :  that  the  body  of  ain — All  evil  tempers,  words,  and  ae- 
tions,  which  are  the  memhera  of  the  old  man,  Col.  iil,  5,  might  bo  deotroyod. 

7.  For  he  that  ia  dead — ^With  Christ,  is  f rood  from  the  guilt  of  past,  and  from 
the  power  of  present  oin,  as  dead  men  from  the  commands  or  their  fbtmsr 
masters. 

8.  Dead  with  Ckri&t — Conformed  to  his  death,  by  dying  to  sin. 

10.  He  died  to  win — ^To  atone  for  and  abolish  it :  Hi  liveth  unto  Chd-^K  glo- 
rious  eternal  life,  such  as  we  shall  live  also. 

13.  Let  not  win  reign  even  in  your  mortal  body — It  must  be  subject  to  deatht 
but  it  need  not  be  subject  to  sin. 

13.  Neither  preoent  ivour  membero  to  sm — ^To  corrupt  nature,  a  mere  tjiaat: 
but  to  €hd — Your  lawnd  king. 

14.  Sin  ahall  not  have  dominion  over  ysti — ^It  has  neither  right  nor  power.  Ar 
ye  are  not  under  the  law — ^A  dispensation  of  terror  and  bondage,  whieh  on^ 
shows  sin,  without  enabling  you  to  conquer  it ;  but  under  grace — ^Under  the  mer- 
ciful dispensation  of  the  Gospel,  which  brinn  complete  victorv  over  it ;  to  every 
one  who  is  under  the  powerful  influences  of  the  spirit  of  Chnst. 

17.  The  form  of  doctrine  into  which  ye  have  been  delivered— lAXonlly  it  is,  lAs 
mould  into  whieh  ye  have  been  delivered — ^Whioh,  as  it  contains  a  beautiful  illu- 
sion,  convevs  also  a  very  instraetive  admonition :  intimating  that  our  minds,  all 
pliant  and  ductile,  should  be  conformed  to  the  Gospel  precepts,  as  liquid  metals 
take  the  figure  of  the  mould  into  which  they  are  east. 

18.  Being  then  oat  free  from  ain — We  may  see  the  apostle*a  method  thus  &r  at 
one  yiew. 

1.  Bondage  to  sm,  Chap.  iii«  9 

9.  The  knowledge  of  sin  by  the  law;  a  sense  of  God's  wrath :  in. 

ward  death,  iii,  SO 

3.  Tho  revelation  of  the  righteousness  of  God  in  Chriat  through  the 

Gospel,  ill,  91 

4.  The  centre  of  all  faith,  embracing  that  fighteonsnssi,  ttiy  tt 


378  ROMANS. 

19  ye  are  become  the  servants  of  righteousness.  I  speak  after  the 
manner  of  men,  because  of  the  weakness  of  your  flesh.  As  ye 
ha?e  presented  your  members  servants  to  uncleanness  and  in- 
iquity unto  iniquity,  so  now  present  your  members  servants  of 

20  righteousness  unto  holiness.     For  when  ye  were  the  servants  of 
31  sin,  ye  were  free  from  righteousness.     What  fruit  had  ye  then 

from  those  things  whereof  ye  are  now  ashamed  ?    For  the  end  of 

22  those  things  is  death.  But  now  being  made  free  from  sin,  and 
become  servants  to  God,  ye  have  your  fruit  unto  holiness,  and  the 

23  end  everlasting  life.  For  death  is  the  wages  of  sin ;  but  eternal 
life  is  the  gift  of  God  through  Jesus  Christ  our  Lord. 

VII.    Know  ye  not,  brethren,  (for  I  speak  to  them  that  know  the  law,) 

2  that  the  law  hath  dominion  over  a  man  as  long  as  he  liveth !  For 
the  married  woman  is  bound  to  her  husband  while  he  is  alive  ;  but 
if  her  husband  be  dead,  she  is  freed  from  the  law  of  her  husband. 

3  Therefore  if  she  marry  another  man  while  her  husband  liveth,  she 
will  be  called  an  adulteress :  but  if  her  husband  be  dead,  she  is 
free  from  that  law,  so  as  to  be  no  adulteress,  though  she  marry 

4  another  man.  Therefore  ye  also,  my  brethren,  are  become  dead 
to  the  law  by  the  body  of  Christ ;  that  ye  might  be  married  to  an- 
other, even  to  him  who  was  raised  from  the  dead,  that  we  may 

5.  Jostification,  whereby  God  forgivei  all  past  sin,  and  fireely  ao. 

cept«  the  sinner,  Chap,  iii,  94 

6.  The  gift  of  the  Holy  Ghost :  a  sense  of  God's  love  :  new,  in- 

wai3  life,  V,  5 ;  yi,  4 

7.  The  free  service  of  righteousness,  vi,  19 
19.  /  §peak  after  the  manner  of  men — ^Thns  it  is  necessary  that  the  Scriptare 

■hoold  let  itself  down  to  the  language  of  men ;  because  of  the  weakneee  of  ystcr 
/Ush.  Slowness  of  understanding  flows  from  the  weakness  of  the  flesh,  that  is, 
of  human  nature.  As  ye  hate  fresented  your  members  seroants  to  uncleanness 
mmi  inuniity  unto  iniquity^  so  now  present  your  members  servants  of  righteousness^ 
nnio  holiness-^Iniquity  (whereof  uncleanness  is  an  eminent  part)  is  here  opposed 
to  righteousness.  And  unto  iniquity  is  the  opposite  of  unto  holiness,  Rignteous- 
9SSS  here,  is  a  conformity  to  the  Divine  will ;  holiness,  to  the  whole  Divine  na. 
tore.  Observel  they  who  are  servants  of  righteousness  go  on  to  holiness,  but  they 
who  are  servants  to  iniquity  get  no  farther.  Righteousness  is  service,  because  we 
live  according  to  the  will  of  another ;  but  lUterty,  because  of  our  inclination  to 
it  and  delight  in  it. 

90.  When  ye  were  the  servants  of  sin,  ye  were  free  from  righteousness — In  all 
reason  therefore  ye  ought  now  to  be  free  from  unrighteousness ;  to  be  as  uniform 
and  zealous  in  servin?  God,  as  ye  were  in  serving  the  devil. 

91.  Those  things— iie  speaks  of  them  as  afar  on. 

93.  Death — ^Temporal,  spiritual,  and  eternal,  is  the  due  wages  of  sin.  But 
eternal  life  is  the  gift  of  Ood — ^The  diflforence  is  remarkable.  Evil  works  merit 
the  reward  they  receive ;  good  works  do  not.  The  former  demand  wages,  the 
latter  accept  a  free  gift. 

VII.  The  apostle  continues  the  comparison  between  the  former  and  the  pre. 
sent  state  of  a  believer,  and  at  the  same  time  endeavours  to  wean  the  Jewish  be- 
lievers from  their  fondness  for  the  Mosaic  law.  /  speak  to  them  that  know  the 
Utw — ^To  the  Jews  chiefly  here.  As  long — So  long,  and  no  longer,  as  it  liveth— 
The  law  is  here  fpoken  of  (by  a  common  fifrure)  as  a  person,  to  which  as  to  a 
husband,  life  and  death  are  ascribed.  But  he  speaks  mdifferently  of  the  law 
being  dMd  to  us,  or  we  to  it,  the  sense  being  the  same. 

9.  She  is  freed  from  the  law  of  her  husbandSrom  that  law  which  gave  him 
a  peeuliar  property  in  her. 

4.  Thus  ye  also  Are  now  as  fVee  from  the  Mosaic  law,  as  a  husband  is,  when 
Ms  wlSs  is  oead.  By  the  body  of  Christ — Oflered  up ;  that  is,  by  the  merits  of  hit 
dMih,  that  law  npiring  with  him. 


CHAPTER  VII.  37» 

5  bring  forth  fruit  to  God.  For  when  we  were  in  the  flesh,  the  mo- 
tions of  sins,  which  were  by  the  law,  wrought  in  our  members,  so 

6  as  to  bring  forth  fruit  unto  death.  But  now  we  are  freed  from  the 
law,  being  dead  unto  that  whereby  we  were  held,  so  that  we  senre 
in  newness  of  spirit,  and  not  in  the  oldness  of  the  letter. 

7  What  shall  we  say  then  ?  That  the  law  is  sin  ?  God  foibid. 
Yea,  I  should  not  have  known  sin,  but  for  the  law.     I  had  noC 

8  known  lust,  unless  the  -law  had  said.  Thou  shalt  not  covet.  But 
sin  taking  occasion  by  the  commandment,  wrought  in  me  all  man- 

9  ner  of  desire :  for  without  the  law  sin  was  dead.  And  I  was  once 
alive  without  the  law ;  but  when  the  commandment  came,  sin  re- 

10  vived,  and  I  died.     And  the  commandment  which  was  intended 

1 1  for  life,  this  I  found  unto  death.     For  sin  taking  occasion  by  the 

12  commandment,  deceived  me,  and  by  it  slew  me.     So  that  the  law 
is  holy,  and  the  commandment  holy,  and  just,  and  good. 

13  Was  then  that  which  is  good  made  death  to  me  ?    God  forbid. 

5.  When  ye  were  in  the  fleeh — Carnally  minded,  in  a  state  of  nature :  befors 
v«  believed  in  Christ.  Our  tine  which  were  by  the  law^  accidentally  occasioned» 
or  irritated  thereby;  wrought  in  our . members — Spread  themselves  all  over  tbt 
whole  man. 

6.  Being  dead  to  that  whereby  we  were  held — ^To  our  old  hasbaud,  the  law, 
that  we  might  eerve  in  newneee  of  epirit — In  a  new,  spiritual  manner,  mmd  n&t 
in  the  oldnete  of  the  letter — ^Not  in  a  bare  literal,  external  way,  as  we  did  before. 

7.  What  shall  we  »ay  then  ? — ^This  is  a  kind  of  digression,  (to  the  beginning  of 
the  next  chapter,)  wherein  the  apostle,  in  order  to  show,  in  the  most  lively  man. 
ner,  the  weakness  and  inefficacy  of  the  law,  changes  the  person,  and  >PMks  as 
of  himself,  concerning  the  misery  of  one  under  the  law.  This  St.  Pknl  fre. 
quently  does  when  he  is  not  speaking  of  his  own  person,  bat  only  assuming 
another  character,  Rom.  iii,  6 ;  1  Cor.  x,  30 ;  chap,  iv,  6.  The  character  hers 
assumed,  is  that  of  a  man,  first,  ignorant  of  the  law,  then  under  it,  and  sincerely 
but  ineffectually  striving  to  serve  God.  To  have  spoken  this  of  himself,  or  any 
true  believer,  would  have  been  foreign  to  the  whole  scope  of  his  discourse ; 
nay,  utterly  contrary  thereto ;  as  well  as  to  what  is  expressly  asserted,  chapw 
viii,  3.  /•  the  law  stn  ? — Sinfid  in  itself  or  a  promoter  of  sin  ?  I  had  not  knamn 
luet — ^That  is,  evil  desire.  I  had  not  known  it  to  be  a  sin.  Nay,  perhaps  I  should 
not  have  known  that  any  such  desire  was  in  me.  It  did  not  appear  till  it  wis 
stirred  up  by  the  prohibition. 

6.  But  ein — My  inbred  corruption,  taking  oeeaeion  by  the  comnumdmeni-^For^ 
bidding,  but  not  subduing  it,  was  only  fretted,  and  wrought  in  me  ao  much  the 
more  all  manner  of  evil  deeire.  For  while  I  was  without  the  knowledge  of  ike 
lawt  ein  wae  dead;  neither  so  apparent,  nor  so  active ;  nor  was  I  under  the  less! 
apprehensions  of  any  danger  from  it. 

9.  And  I  wae  once  aUve  without  the  Zaio— Without  the  close  application  of  it* 
I  had  much  life,  wisdom,  virtue,  strength.  So  I  thought.  But  when  the  oom. 
mandment  (that  is,  the  law,  a  part  put  for  the  whole :  but  this  expression  parti 
cularly  intimates  its  compulsive  force,  which  restrains,  enjoins,  urges,  forbids, 
threatens)  come  in  iU  spiritual  meaning  to  my  heart,  with  the  power  of  God,  ein 
revived,  and  I  died — My  inbred  sin  took  fire,  and  all  my  virtue  and  strength  died 
away.    And  I  then  saw  myself  to  be  dead  in  sin,  and  liable  to  death  eternal. 

10.  The  commandment  which  wae  intended  for  It/e— Doubtless  it  was  orinnally 
intended  by  Grod  as  a  ^rand  means  of  preservmg  and  inoreasing  spiritual  lira,  md 
leading  to  life  everlasting. 

11.  Deceived  me — ^Wlme  I  expected  life  by  the  law,  sin  came  upon  me  iiiiiiwansL 
and  slew  all  my  hopes. 

12.  The  commandment — ^That  is,  every  branch  of  the  law,  is  holy,  jnstf  mti 
good — It  springs  from,  and  partakes  of,  the  holy  nature  of  God :  it  is  every  w^ 
just  and  right  in  itself.    It  is  designed  wholly  for  the  good  of  man. 

13.  Was  then  that  which  ie  (pod  made  the  oaase  of  evil  te  aw  /—Tea,  «r 


380  ROMANS. 

But  sin ;  that  it  might  appear  sin,  working  death  in  me  by  that 
which  is  good:  so  that  sin  might  by  the  commandment  become 

14  exceeding  sinful.     We  know  that  the  law  is  spiritual ;  but  I  am 

15  carnal,  sold  under  sin.     For  that  which  I  do,  I  approve  not ;  for 

16  Ido  not  practise  what  I  would,  but  what  I  hate,  that  I  do.     If  then 

17  I  do  what  I  would  not,  I  consent  to  the  law  that  it  is  good.     Now 

18  then  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me.  For 
I  know  that  in  me,  that  is,  in  my  flesh,  dwelleth  no  good  thing :  for 
to  will  is  present  with  me,  but  haw  to  perform  what  is  good,  I  find 

19  not.     For  the  good  that  I  would,  I  do  not ;  but  the  evil  which  I 

20  would  not,  that  I  do.  Now,  if  I  do  that  which  I  would  not,  it  is  no 
31  more  I  that  do  it,  but  sin  that  dwelleth  in  me.     I  And  then  a 

22  law,  that  when  I  would  do  good  evil  is  present  with  me.     For  I 

23  delight  in  the  law  of  God  after  the  inward  man.  But  I  see  another 
law  in  my  nTembers,  warring  against  the  law  of  my  mind,  and 
captivating  me  to  the  law  of  sin,  which  is  in  my  members. 

24  0  wretched  man  that  I  am !  Who  shall  deliver  me  from  the  body 

25  of  this  death  ?   I  thank  God,  through  Jesus  Christ  our  Lord.     So 

dtath,  whioh  is  the  greatest  of  eyils  7  Not  eo.  Bnt  it  wm  sin  which  was  made 
dtath  to  me,  inasmuch  as  it  wrought  death  in  me  even  6y  that  which  it  good-^ 
Hf  the  good  law,  90  that  gin  bv  the  eomtnandment  heemme  exceeding  einfid-^The 
OOBseqoenoe  of  which  was,  that  inbred  sin,  thus  driving  furiously  in  spite  of 
the  commandment,  became  exceeding  sinful ;  the  £ruilt  thereof  being  greatly 
•gpavated. 

14.  /  am  eemal — St.  Paul  having  compared  together  the  past  and  present  state 
of  believers,  that  in  the  flesh,  ver.  5,  and  that  in  the  spirit,  ver.  6 ;  in  answering 
two  objections,  (ie  then  the  law  tin  ?  ver.  7,  and  it  the  law  death  ?  ver.  13,)  inter. 
weaves  the  whole  process  of  a  man  reasoning,  groaning,  striving,  and  escaping 
from  the  legal  to  the  evangelical  state.  This  he  does  from  ver.  7  to  the  end  of 
this  chapter.  Sold  under  tm — ^Totally  enslaved :  slaves  bought  with  money  were 
absolutely  at  their  masters'  disposal. 

16.  It  it  good — ^This  single  word  implies  all  the  three  that  were  used  before, 
w.  IS,  holy,  just,  and  good. 

17.  It  it  no  fnare  I  tluit  can  properly  be  said  to  do  it,  bnt  rather  sin  that  dwell- 
eth in  me :  that  makes,  as  it  were,  another  person,  and  tjrrannizee  over  me. 

18.  In  mv  jlesA— The  flesh  here  signifies  the  whole  man  as  he  is  by  nature 
SI.  I  find  then  a  law — An  inward,  constraining  power,  flowing  from  the  dictate 

of  corrupt  nature. 

29.  Ar  I  delight  ta  the  law  of  Ood — ^This  is  more  than  I  consent  to,  ver.  16. 
The  day  of  liberty  draws  near;  the  inward  num — Called  the  mind,  ver.  23 
ttidS5. 

53.  But  I  tee  another  law  in  my  fn«iiii«rs~- Another  inward  constraining  power 
of  evil  inclinations  and  bodily  appetites,  warring  againtt  the  law  of  my  mind — 
The  dictate  of  my  mind,  which  delights  in  the  law  of  God,  and  captivating  me — 
In  spite  of  all  my  resistance. 

54.  O  wretched  man  that  lam! — ^The  struggle  is  now  come  to  the  height;  and 
the  man  finding  there  is  no  help  in  himself,  begins  almost  unawares  to  pray, 
Wiio  thall  deliver  me  ? — He  then  seeks  and  looks  for  deliverance,  till  God  in 
Christ  appears  to  answer  his  question.  The  word  which  we  translate  deliver, 
implies  force ;  and  indeed  without  this  there  can  be  no  deliverance.  The  body 
tl  Hm  dtfa<4— That  is,  this  body  of  death ;  this  mass,  of  sin,  leading  to  death 
eternal,  and  cleaving  as  close  to  me  as  my  body  to  my  soul.  We  may  observe, 
the  deliverance  is  not  wrought  yet. 

55.  /  thank  Ood  through  Jetut  Chritt  our  Lard^ThnX  is,  God  will  deliver  me 
through  Christ.  But  the  apostle  (as  his  frequent  manner  is)  beautifully  inter, 
weaves  his  assertion  with  thanksgiving :  the  hymn  of  praise  answering  in  a  man- 
ner to  the  voioe  of  sorrow.  O  wretched  mmm  thmt  I  mm!  8o  f Aen— He  here 
IWM  up  the  vhole*  and  oonchides  what  he  began,  ver.  7.    /ffiyss(f— Or  rather, 


CHAPTER  VIII.  381 

then  I  myself  with  my  mind  serve  the  law  of  Grod,  but  with  my 
flesh  the  law  of  sin. 
VIII.     Therefore  there  is  now  no  condemnation  to  those  that  are  in 

2  Christ  Jesus,  who  walk  not  after  the  flesh  but  after  the  Spirit.  For 
the  law  of  the  Spirit  of  life  in  Christ  Jesus  hath  freed  me  from  the 

3  law  of  sin  and  death.  For  what  the  law  could  not  do  in  that  it 
was  weak  through  the  flesh,  Goi  hath  done:  sending  his  own  Son 
in  the  likeness  of' sinful  flesh,  to  be  a  sacrifice  for  sin,  he  hath 

4  condemned  sin  in  the  flesh :  That  the  righteousness  of  the  law 
might  be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after  the 

5  Spirit.     They  that  are  after  the  flesh,  mind  the  things  of  the  flesh ; 

6  but  they  that  are  after  the  Spirit,  the  things  of  the  Spirit.  Now  to 
be  carnally-minded  is  death ;  but  to  be  spiritually-minded  is  life 

7  and  peace  :  Because  to  be  carnally  minded  is  enmity  against  God ; 
for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be. 

8  So  then  they  who  are  in  the  flesh  cannot  please  Grod.  But  ye 
are  not  in  the  flesh,  but  in  the  Spirit,  if  the  Spirit  of  God  dwell  in 

that  I  (the  penon  whom  I  am  personating  till  hii  deliToranee  if  wrought)  terve 
the  law  of  God  with  my  mind — My  reaaon  and  conacienee  declare  for  God ;  but 
with  my  Jlesh  the  law  of  ein — But  my  corrupt  panionf  and  appetites  still  rebel. 
The  man  is  now  utterly  weary  of  his  bondage,  and  upon  the  brink  of  liberty. 

VIII.  1.  There  ie  therefore  now  no  condemnation — Either  for  things  present  or 
past.  Now  he  comes  to  deliverance  and  liberty.  The  apostle  here  resumes  the 
thread  of  his  discourse,  which  was  interrupted,  chap,  yii,  7. 

2.  The  law  of  the  S>trtt— That  is,  the  Gospel,  hath  freed  me  from  the  law  of 
lift  and  death — That  is,  the  Mosaic  dispensation. 

3.  For  what  the  law— -Of  Moses,  could  not  do,  {in  that  it  was  weak  through  the 
fU»h — Incapable  of  conquering  our  evil  nature,)  if  it  could,  God  needed  not  to 
have  sent  hie  own  Son  in  the  likeneee  of  einful  fUehr—We  with  our  sinful  flesh 
were  devoted  to  death.  But  God  sending  his  own  Son  in  the  likeness  of  that 
flesh,  though  pure  from  sin,  ho  condemned  that  sin  which  was  in  our  flesh: 
^ave  sentence  that  sin  should  be  destroyed,  and  the  believer  wholly  delivered 
from  it. 

4.  That  the  righteoueneoe  of  the  law — ^The  holiness  it  required,  described,  ver. 
5-11,  might  he  fidfiUed  in  ue,  who  walk  not  after  the  fteah,  out  after  the  Sfirit-^ 
Who  are  guided  in  all  our  thoughts,  words,  and  actions,  not  by  corrupt  nature, 
but  by  the  Spirit  of  Grod.  From  this  place  St.  Paul  describes  primarily  the  state 
of  believers,  and  that  of  unbelievers,  only  to  illustrate  this. 

5.  They  that  are  after  the  Jleshr-^Who  remain  under  the  guidance  of  corropt 
nature,  mind  the  thitu^e  of  the  fieeh — Have  their  thoughts  and  affections  fijced  on 
such  things  as  grati^  corrupt  nature ;  namely,  on  tlungs  visible  and  temporal ; 
on  things  of  the  earth,  on  pleasure,  (of  sense  or  imagination,)  praise,  or  nchee; 
hut  they  who  are  after  the  Spirit — ^Who  are  under  his  guidance,  mind  the 
thinge  of  the  Sjpirit — ^Think  of,  relish,  love  things  invisible,  eternal ;  the  thinga 
which  the  Spirit  hath  revealed,  which  he  works  in  us,  moves  us  to,  and  promises 
to  ffive  us. 

o.  For  to  he  carnally  minded — ^That  is,  to  mind  the  thinn  of  the  flesh,  ie 
death — ^The  sure  mark  of  spiritual  death,  and  the  way  to  deatu  everlasting :  but 
to  be  epirituaUy  minded — ^That  is,  to  mind  the  things  of  the  Spirit,  ie  life — A  sure 
mark  of  spiritual  life,  and  the  wej  to  lift  everlasting;  and  attended  with  peaee^^ 
The  peace  of  God,  which  is  the  foretaste  of  life  everlasting,  and  peace  with  God, 
opposite  to  the  enmity  mentioned  in  the  next  verse. 

7.  Enmity  againet  Ocd^-H'iB  existeoee,  power,  and  providence. 

8.  They  who  are  in  the  Jlesh — ^Under  the  government  of  it. 

9.  In  the  Spirit — ^Under  his  government.  If  any  man  have  mot  the  Spirit  ef 
Chriet — Dwelling  and  |^overning  in  him,  he  ie  none  ef  hie  He  is  not  a  member 
of  Christ ;  not  a  Christian ;  not  in  a  state  of  salvation.  A  plain,  express  deek. 
nlion,  which  adiiuti  of  no  exception.    He  thai  hath  un  to  heori  lei  Um  hm»» 


•82  ROMANS. 

9  vou.     And  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of 

10  his.     Now  if  Christ  he  in  you,  the  hody  indeed  is  dead  because 

11  of  sin,  but  the  Spirit  t^  life  because  of  righteousness.  And  if  the 
Spirit  of  him  that  raised  up  Jesus  from  the  dead  dwell  in  you,  he 
that  raised  up  Christ  from  the  dead,  will  also  quicken  your  mortal 
bodies  by  his  Spirit  that  dwelleth  in  you. 

12  Therefore,  brethren,  we  are  not  debtors  to  the  fiesh,  to  live 

13  afVer  the  flesh.  For  if  ye  live  after  the  flesh,  ye  shall  die ;  but  if 
ye  through  the  Spirit  mortify  the  deeds  of  the  flesh,  ye  shall  live. 

14  For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 
16  God.     For  ye  have  not  received  the  spint  of  bondage  again  unto 

fear,  but  ye  have  received  the  Spirit  of  adoption,  wherel^  we  cry 

16  Abba,  Father.     The  same  Spirit  beareth  witness  with  our  spirits, 

17  that  we  are  the  children  of  God.  And  if  children,  then  heirs,  heirs 
of  God,  and  joint  heirs  with  Christ :  if  we  suffer  with  Atm,  that  we 

18  may  also  be  glorified  with  kirn.  For  I  reckon  that  the  sufferings 
of  the  present  time  are  not  worthy  to  he  compared  with  the  glory 

19  which  shall  be  revealed  in  us.     For  the  earnest  expectation  of  the 

10.  Now  if  Ckritt  he  in  you — ^Where  the  Spirit  of  Chruit  is,  there  b  Christ : 
the  hody  indeed  i»  dead — Dievoted  to  death,  heeauee  of  ein — Heretofore  commit, 
ted ;  hut  the  Spirit  ie  life — Already  trulj  alive ;  heeauee  of  righteoueneee — Now 
attained.  From  ver.  10,  St.  FnuX  having  finished  what  he  had  begun,  chap,  vi,  1, 
daeeribes  purely  the  state  of  believers. 

IS.  We  are  not  dehtore  to  thefleek — ^We  ought  not  to  follow  it. 

13.  The  deede  of  the  Jleeh — Not  only  evil  actions,  but  evil  desires,  tempers, 
thoughts.  If  ye  mortify — Kill,  destrov  these,  ye  ehall  live — ^The  life  of  faith  more 
abundantly  here,  and  hereafter  the  life  of  glory. 

14.  For  ae  many  ae  are  led  by  the  Spirit  of  Ood — In  all  the  ways  of  righteous. 
IMM,  they  are  the  eone  of  Ood — Here  ^.  Paul  enters  upon  the  description  of  those 
blessings,  which  he  comprises,  ver.  30,  in  the  word  glorified :  though  indeed  he 
does  not  describe  mere  glory,  but  that  which  is  still  mingled  with  the  cross.  The 
sum  is,  through  sufferings  to  glory. 

15.  For  ye — ^Who  are  real  Christians,  have  not  received  the  epirit  of  bondage — 
The  Holy  Ghost  was  not  properly  a  spirit  of  bondage,  even  m  the  time  of  the 
Old  Testament  Yet  there  was  something  of  bondage  remaining  even  in  those 
who  then  had  received  the  Spirit :  again — As  the  Jews  did  before :  we — All  and 
•very  believer,  cry — ^The  woiii  denotes  a  vehement  speakinfir,  with  desire,  confi. 
dence,  constancy;  Abba,  Father—The  latter  word  explains  the  former.  By  using 
both  the  Syriao  and  the  Greek  word,  St.  Paul  seems  to  point  out  the  joint  cry 
both  of  the  Jewish  and  Gentile  believers.  The  spirit  of  bondage  here  seems 
directly  to  mean  those  operations  of  the  Holy  Spirit,  by  which  the  soul,  on  its 
first  conviction,  feels  itself  in  bondage  to  sin,  to  the  world,  to  Satan,  and 
obnoxious  to  the  wrath  of  God.  This  therefore  and  the  Spirit  of  adoption  are 
one  and  the  same  Spirit,  only  manifesting  itself  in  various  operations,  according 
to  the  various  circumstances  of  the  persons. 

16.  The  eame  Spirit  beareth  witnees  with  our  epirit — ^With  the  spirit  of  every 
.tine  believer,  by  a  testimony  distinct  from  that  of  his  own  spirit,  or  the  testimony 
'  of  a  good  conscience.    Happy  they  who  enjoy  this  clear  and  constant. 

17.  Joint  heire — That  we  may  know  it  is  a  great  inheritance  which  God  will 
give  us ;  for  he  hath  given  a  great  one  to  his  Son.  If  we  tuffer  with  him — Wil. 
ungly  and  cheerfully,  for  righteousness'  sake.  This  is  a  new  proposition,  referring 
to  what  follows. 

18.  For  I  reckon — This  verse  gives  the  reason,  why  he  but  now  mentioned 
tfufTerings  and  glory.  When  that  glory  shall  be  revealed  in  us,  then  the  sons  of 
God  will  be  revealed  also. 

IS.  ^r  the  eameet  expectation — ^The  word  denotes  a  lively  hope  of  something 

— - —  near,  and  a  vehement  longing  after  it;  of  the  creation— 0£  all  visiUe 

(Mtefon  eiMfiCedi  who  wo  epoken  of  apart.)    Each  kind,  according 


CHAPTER  VIIL  883 

20  creation  waiieth  for  the  revelation  of  the  sons  of  God.  For  the 
creation  was  made  subject  to  vanity,  not  willingly,  but  by  him 

21  who  subjected  tt,  In  hope  that  the  creation  itself  shall  be  delivered 
from  the  bondage  of  corruption,  into  the  glorious  liberty  of  the 

22  children  of  God.    For  we  know  that  the  whole  creation  groaneth 

23  together  and  travaileth  together  until  now.  And  not  only  tkey^ 
but  even  we  ourselves,  who  have  the  first  fruits  of  the  Spint, 
even  we  ourselves  groan  within  ourselves,  waiting  for  the  adop* 

24  tion,  the  redemption  of  our  body.  For  we  are  saved  by  hope ; 
but  hop^  that  is  seen  is  not  hope :  for  what  a  man  seeth,  how 

25  does  he  yet  hope  for  ?    But  if  we  hope  for  what  we  see  not,  we 

26  patiently  wait  for  it.  Likewise  the  Spirit  also  helpeth  our  in- 
firmities ;  for  we  know  not  what  we  should  pray  for  as  we  ought ; 
but  the  Spirit  itself  maketh  intercession  for  us,  with  groanings 

27  which  cannot  be  uttered.  But  he  who  searcheth  the  hearts, 
knoweth  what  is  the  mind  of  the  Spirit :  for  he  maketh  inter- 
cession for  the  saints  according  to  God. 

28  And  we  know,  that  all  things  work  together  for  good  to  them 

as  it  is  capable.  All  these  have  been  sufferers  through  sin.  And  to  all  these 
(the  finally  impenitent  excepted)  shall  refreshment  redound  from  the  glory  of  the 
children  of  Qod.  Upright  heathens  are  by  no  means  to  be  excluded  from  this 
earnest  expectation,  i^ay,  perhaps  something  of  it  may  at  some  times  be  found 
even  in  the  vainest  of  men ;  who  (although  in  the  hurry  of  life  they  mittake 
vanity  for  liberty,  and  partly  stifle,  partly  dissemble  their  groans,  yet)  in  their 
sober,  quiet,  sleepless,  afflicted  hours,  pour  forth  many  sighs  in  the  ear  of  Gcd. 

20.  The  creation  was  made  subject  to  vanity — Abuse,  misery,  and  corrupdon, 
by  him  who  subjected  it — Namely,  Grod,  Gren.  iii,  17 ;  v,  29.  Adam  only  made  it 
liable  to  the  sentence  which  Qod  pronounced ;  yet  not  without  hope. 

21.  The  creation  Uself  shatlbc  delivered — Destruction  is  not  deliverance.  There- 
fore whatsoever  is  destroyed,  or  ceases  to  be,  is  not  delivered  at  all.  Will  then 
any  part  of  the  creation  be  destroyed  1  Into  the  glorious  liberty — The  excellent 
state  wherein  they  were  created. 

22.  For  the  whole  creation  groaneth  together — With  joint  groans,  as  it  were 
with  one  voice.  And  travaileth — Literally,  is  in  the  pain  of  childbirth ;  to  be 
delivered  of  the  burden  of  the  curse :  until  now — To  this  very  hour,  and  so  on 
till  the  time  of  deliverance. 

23.  And  even  we^  who  have  the  first  fruits  of  the  Spirit — That  is,  the  Spiri; 
who  is  the  first  fruits  of  our  inheritance.  T%e  adaption — Persons  who  had  oeen 
privately  adopted  among  the  Romans,  were  often  Drought  forth  into  the  forum, 
and  there  publicly  owned  as  their  sons,  by  those  who  adopted  them.  So  at  the 
general  resurrection,  when  the  body  itseli  is  redeemed  from  death,  the  sons  of 
God  shall  be  publicly  owned  by  him  in  the  great  assembly  of  men  and  angels. 
The  redemption  of  our  body — From  corruption  to  glory  ana  immortality. 

24.  For  we  are  saved  by  hope — Our  salvation  is  now  only  in  hope.  We  do  not 
yet  possess  this  full  salvation. 

2b.  Likewise  the  Spirit — Nay,  not  only  the  universe,  not  only  the  children  of 
Qod,  biU  also  the  Spirit  of  GKxi  himself,  as  it  were,  groaneth  while  he  helpeth 
our  infirmities  or  weaknesses.  Our  understandings  are  weak,  particularly  in 
the  things  of  Qod ;  our  desires  are  weak ;  our  prayers  are  weaK.  We  know  not 
— Many  times,  what  we  should  pray  /<»r— Mucli  less  are  we  able  to  pray  for  it 
as  we  ought :  but  the  Spirit  maketh  intercession  for  us — In  our  hearts,  even  as 
Christ  does  in  heaven ;  wUh  groanings — The  matter  of  which  is  from  ourselves; 
bat  the  Spirit  forms  them ;  and  they  are  frequently  inexpressible,  even  by  the 
faithful  themselves. 

27.  But  he  who  searcheth  the  hearts — Wherein  the  Spirit  dwells  and  intercedes; 
knoweth — Though  man  cannot  utter  it,  what  is  the  mifid  of  the  Spirit :  for  ht 
maketh  intercession  for  the  saints — Who  are  near  to  Qodj  according  to  ^  * 
According  to  his  will,  as  is  worthy  of  Qod,  and  acceptable  to  him. 


384  ROMANS. 

that  love  God,  to  them  that  are  called  according  to  his  purpose 

29  For  whom  he  foreknew,  he  also  predestinated,  conformable  to  the 
image  of  his  Son,  that  he  might  be  the  first  bom  among  many 

30  brethren.     And  whom  he  predestinated,  them  he  abo  called ;  and 
whom  he  called,  them  he  also  jostified :  and  whom  he  justified, 

98.  And  we  know — ^Thia  in  ffeneral ;  thoagh  we  do  not  alwaji  know  particu. 
Urlj  what  to  pray  for ;  that  aU  Min^t— Eaae  or  pain,  poTorty  or  riches,  and  tbo 
ten  thousand  changes  of  life,  work  together  for  good^--Sirong\y  and  sweetly  for 
tpiritual  and  etemU  good ;  to  them  tMt  are  eaUed  according  to  hit  j^rpote — His 
gracious  design  to  save  a  lost  world  by  the  death  of  his  Son.  This  is. a  new  pro. 
position.  8t.  Paul  being  about  to  recapitulate  the  whole  blessing  contained  in 
justification,  (termed  glorification,  ver.  30,)  first  goes  back  to  the  purpose  or  de 
cree  of  God,  which  is  fi^uently  mentioned  in  holy  writ. 

To  explain  this  (nearly  in  the  words  of  an  eminent  writer)  a  little  more  at 
large,  when  a  man  has  a  work  of  time  and  importance  before  him,  he  pauses, 
eonsolts,  and  contriyes ;  and  when  he  has  laid  a  plan,  resolves  or  decrees  to  pro- 
oead  accordingly.  Having  observed  this  in  ourselves,  we  ore  readv  to  apply  it  to 
God  also :  and  he  in  condescension  to  us  has  applied  it  to  himself. 

The  works  of  providence  and  redemption  are  vast  and  stupendous,  and  there 
fore  we  are  apt  to  conceive  of  God,  as  deliberating  and  consulting  on  them, 
and  then  decreeing  to  act,  according  to  the  counsels  of  his  own  will.  As  if, 
long  before  the  world  was  made,  he  had  been  concerting  measures,  both  as  to 
the  making  and  governing  of  it,  and  had  then  writ  down  his  decrees,  which 
altered  not,  any  more  than  the  laws  of  the  Modes  and  Persians.  Whereas  to 
take  this  consulting  and  decreeing  in  a  literal  sense  would  be  the  same  absurdity, 
as  to  ascribe  a  real,  human  body,  and  human  passions  to  the  ever-blessed  God. 

This  is  only  a  popular  representation  of  his  infallible  knowledge  and  un. 
changeable  wisdom  ;  that  is,  ne  does  all  things  as  wisely  as  a  man  can  possibly 
do,  aner  the  deepest  consultation,  and  as  steadily  pursues  the  most  proper 
method,  as  one  can  do,  who  has  laid  a  scheme  beforenand.  But  then,  though 
the  efibcts  be  such  as  would  argue  consultation  and  consequent  decrees  in  man, 
yet  what  need  of  a  moment's  consultation  in  Him,  who  sees  all  things  at  one 
view? 

Nor  had  God  any  more  occasion  to  pause,  and  deliberate,  and  lay  down  rules 
for  his  own  conduct,  from  all  eternity,  than  he  has  now.  What !  was  there  any 
ftar  of  his  mistaking  afterward,  if  he  had  not  beforehand  prepared  decrees  to 
direct  him  what  he  was  to  do  ?  Will  any  man  say,  he  was  wiser  before  the 
eieation  than  since  ?  Or  had  he  then  more  leisure  ?  That  he  should  take  that 
opportunity  to  settle  his  afiTairs,  and  make  rules  for  himself,  firom  which  he  was 
never  to  vary  ? 

He  has  doubtless  the  same  wisdom  and  all  other  perfections  at  this  day  which 
he  had  from  eternity ;  and  is  now  as  capable  of  making  decrees,  or  rather  has  no 
more  occasion  for  them  now  than  formerly :  his  understanding  being  always 
equally  clear  and  briflrht,  his  wisdom  equally  infallible. 

39.  Whom  he  foreknew  he  also  predeatinated,  conformable  to  the  image  of  hit 
Son — Here  the  apostle  declares  who  those  are  whom  he  foreknew  and  predesti. 
nated  to  glory,  namely,  those  who  are  conformable  to  the  image  of  his  Son. 
This  is  the  mark  of  those  who  are  foreknown  and  will  be  glorified,  2  Tim.  ii,  9 ; 
Phil,  iii,  10,  21. 

SO.  Them  he — In  due  time,  called  by  his  Gospel  and  his  Spirit :  and  whom  he 
called,  when  obedient  to  the  heavenly  calling.  Acts  xxvi,  19,  he  aUo  justified — 
Forgave  and  accepted :  and  whom  he  juotified—TroYided  tbey  continued  in  his 
goodness,  chap,  xi,  22,  he  in  the  end  glorified — St.  Paul  does  not  affirm,  either 
here,  or  in  any  other  part  of  his  writings,  that  precisely  the  same  number  of  men 
are  called,  justified,  and  glorified.  He  does  not  denv  that  a  believer  may  foil 
away  and  be  cut  off,  between  his  special  calling  and  nis  glorification,  chap,  zi, 
92.  Neither  does  he  denv,  that  many  are  called,  who  never  are  justified.  He 
only  affirms,  that  this  is  the  method  whereby  God  leads  us  step  by  step  toward 
heaven.  He  glorified — ^He  speaks  as  one  looking  back  from  the  goal,  upon  the 
raoe  of  faith.  Indeed  grace,  as  it  is  glory  begiuiv  is  both  an  earnest  and  a  fore. 
Jtasle  of  otomal  glory. 


CHAPTER  VIII.  395 

31  them  he  also  glorified.     What  shall  we  say  then  to  these  things! 

32  if  God  be  for  us,  who  can  be  against  us  ?   He  that  spared  not  his 
own  Son,  but  delivered  him  up  for  us  all,  how  shall  he  not  with 

33  him  also  freely  give  us  all  things  ?   Who  shall  lay  any  thing  to  the 
charge  of  God's  elect  1  It  is  God  that  justifieth,  Who  is  he  that 

34  condemneth  1    It  is  Christ  that  died,  yea  rather,  that  is  risen  again, 
who  is  also  at  the  right  hand  of  God,  who  likewise  maketh  inter- 

35  cession  for  us.     Who  shall  separate  us  from  the  love  of  Christ  ? 
Shall  affliction,  or  distress,  or  persecution,  or  hunger,  or  nakedness 

■  ■  ■■  ^  — 

31.  Wkat  9kall  w  t«y  tAcn  to  thue  tAti^f  7^Related  in  the  3d,  5th,  and  8th 
chmptera?  As  if  he  had  said.  We  cannot  go,  think,  or  wish  any  thing  farther.  If 
CM  be  for  «• — ^Here  follow  four  periods,  one  general,  and  three  particaUr.  Each 
begins  with  glorying  in  the  grace  of  God,  which  b  followed  by  a  qoestion  wcaltm^ 
ble  to  it,  chafienging  all  opponents ;  to  all  which  I  am  persoaded,  «do,  is  a  gene- 
ral answer.  The  general  period  is.  If  God  be  for  us,  who  can  be  against  ns  ? 
The  first  particular  period,  relating  to  the  past  time  is,  He  that  spared  not  his 
own  Son,  how  shall  he  not  freely  give  us  all  things  7  The  second,  mating  to  the 
present,  is.  It  is  God  that  justifieth :  who  is  he  that  condemneth  ?  The  third,  re. 
lating  to  the  future,  is,  /<  tt  Christ  thai  disd — ^Who  shall  separate  us  from  the 
love  of  Christ  ? 

39.  He  thai — ^This  period  contains  four  sentences.  He  spared  not  his  own 
Son,  therefore  he  will  freely  ffive  us  all  things.  He  deUrered  him  up  for  us ; 
therefore  none  can  lay  any  thmg  to  our  charge.  Freelf — For  all  that  follows 
justification  is  a  free  gift  also.    AU  liUfi|fs— Needful  or  profitable  for  us. 

33.  Oo^9  elect — ^The  aboye^ited  author  obeenres,  that  long  before  the  eomiiig 
of  Christ  the  heathen  world  roTolted  firom  the  true  God,  and  were  therefore  repro. 
bated  or  rejected. 

But  the  nation  of  the  Jews  were  chosen  to  be  the  people  of  God,  and  were 
therefore  styled,  *  The  children  or  sons  of  God,  t  Holy  people,  X  Chosen  seed, 
§The  elect,  H  The  called  of  God.  And  these  titles  were  given  to  all  the  nation 
of  Israel,  including  both  good  and  bad. 

Now  the  CSospel  having  the  most  strict  connection  with  the  books  of  the  Old 
Testament,  where  these  phrases  fluently  occur ;  and  our  Lord  and  his  apostles 
being  native  Jews,  and  beginning  to  preach  in  tlie  land  of  Israel,  the  language  in 
which  they  preached  would  of  course  abound  with  the  phrases  of  the  Jewish  n^ 
tion.  And  hence  it  is  easy  to  see,  why  such  of  them  as  would  not  receive  him 
were  styled  reprobated*  For  they  no  longer  continued  to  be  the  people  of  God. 
Whereas  this  and  those  other  honourable  titles  were  ccmtinued  to  all  such  Jews 
as  embraced  Christianity.  And  the  same  appellations  which  once  belonged  te 
the  Jewish  nation,  were  now  given  to  the  Gentile  Christians  also ;  together  with 
which  they  were  invested  with  all  the  privileges  of  the  chosen  people  of  God;  and 
lothing  could  cut  them  off  firom  these,  but  their  own  wilful  apostasy. 

It  does  not  appear  that  even  good  men  were  ever  termed  G<»d's  elect,  till  above 
two  thousand  years  firom  the  creation.  God's  electing  or  choosing  the  nation  of 
Israel,  and  separating  them  from  the  other  nations,  who  were  smik  in  idolatry 
and  all  wickeuness,  gave  the  first  occasion  to  this  sort  of  language.  And  as  the 
separating  the  ChrisUans  fVom  the  Jews  was  a  like  event,  no  wonder  it  was  ex. 
pressed  in  like  words  and  phrases :  only  whh  this  diffiirenoe,  the  term  elect  was 
of  old  applied  to  all  the  members  of  the  visible  Chureh ;  whereas  in  the  New 
Testament  it  is  applied  only  to  the  members  of  the  invisible. 

34.  Yea  rather,  that  it  risen— Oar  faith  should  not  stop  at  his  death,  but  be 
exercised  fkrther  on  his  resurrection,  kingdom,  second  coming.  Who  maketh  tn- 
terceeeion  for  us — Presenting  there  his  obedience,  his  sufierings,  his  prayers,  and 
our  prayers  sanctified  through  him. 

35.  Who  ohall  oeparaU  us  from  the  looe  of  Christ  toward  nsT  8hsU  ^fiietion 
or  di^reso — He  proceeds  in  order,  from  leas  troubles  to  greater :  can  any  of 
these  separate  us  from  his  protection  in  it ;  and  (if  he  sees  good)  deliverues 
fi^m  it? 

*I>eat.xiv,  1.       f  Chap,  vii, 6 ;  Chap,  xiv, 2.       t I>rat  iv, IT.       6lHdihliL&9; 

Chap,  xliii,  20.        I  Isa.  Tlvii^  12 
25 


386  ROMANS. 

36  or  peril,  or  sword  1  (As  it  is  written,  *  For  thy  sake  we  are  killed 
all  the  day  long,  we  are  accounted  as  sheep  for  the  slaughter.) 

37  Nay,  in  all  these  things  we  more  than  conquer,  through  him  who 

38  hath  loved  us.  For  I  am  persuaded,  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor  things  present,  nor 

39  things  to  come.  Nor  height,  nor  depth,  nor  any  other  creattire, 
shall  be  able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord. 

IX.     I  say  the  truth  in  Christ,  I  lie  not ;  ipy  conscience  also  bearing 

2  me  witness  in  the  Holy  Ghost,  That  I  have  great  sorrow  and 

3  continual  anguish  in  my  heart.     For  I  could  wish  that  I  myself 

36.  AU  the  day — ^That  is,  every  day,  continually.  We  ere  mccatuUed — By  our 
•aemiee ;  by  ouraelvee. 

87.  We  mare  than  conquer — ^We  are  not  only  no  loeers,  but  abundant  gainen 
bj  all  these  triiUs.    This  period  seems  to  describe  the  full  assurance  of  hope. 

36.  /am  pereuaded — This  is  inferred  from  the  34th  ver.  in  an  admirable  order, 
Neiiker  death  shall  hurt  us  ;  For  Christ  is  dead: 

Nor  life;  is  risen: 

Ajpr  mngeU,  nor  frineipdlUiet,  nor  powere :  nor  tkiugo  ?  is  at  the  right  band  of 

mreeent,  nor  things  to  come ;  \  God : 

Nor  height,  nor  depth;  nor  any  other  )  roaketh  intercession  for 

creature ;  S  ^^* 

Neither  death — ^Terrible  as  it  is  to  natural  men ;  a  violent  death  in  particular, 
ver.  36 :  nor  life — ^With  all  the  affliction  and  distress  it  can  bring,  ver.  35 :  or  a 
long,  easy  life ;  or  all  livine  men :  nor  angeU — ^Whether  good  (if  it  were  possible 
tlMy  should  attempt  it)  or  bad,  with  all  their  wisdom  and  strength ;  nor  princi^ 
palitiee,  nor  power* — Not  even  those  of  tho  highest  rank,  or  the  most  eminent 
power;  northtnge  present — ^Which  may  befall  us,  during  our  pilgrimage,  or  the 
whole  world,  tiU  it  psuseth  away :  nor  things  to  come  ■■ -Which  may  occur  either 
when  our  time  on  earth  is  past,  or  when  time  itself  is  at  an  end,  as  the  final  judg- 
ment,  the  general  conflagration,  the  everlasting  fire :  nor  height,  nor  depth — The 
&rmer  sentence  respected  the  differences  of  times,  this,  the  oiffMrences  of  places. 
How  many  great  and  various  things  are  contained  in  these  words  we  do  not, 
need  not,  cannot  know  yet.  The  height — In  St.  Paul's  sublime  style  is  put  for 
heaven  :  the  depth — For  the  great  abyss :  that  is,  neither  the  heights,  I  will  not 
say  of  walls,  mountains,  seas,  but  of  heaven  itself,  can  move  us ;  nor  the  abyss 
Jtself,  the  veiy  thought  of  which  might  astonish  the  boldest  creature.  Nor  any 
ertttture — Nothing  beneath  the  Almigrhty ;  visible  enemies  he  does  not  even  deign 
to  name ;  shali  be  able — Either  by  force,  ver.  35,  or  by  any  legal  claim,  ver.  ^, 
Ste,  to  separate  us  from  the  lone  ofOod  in  Christ — ^Which  will  surely  save,  protect, 
deliver  us  who  beheve,  in,  and  through,  and  from  them  all. 

Chapter  iz.  In  this  chapter  St.  Paul,  afler  strongly  declarincf  his  love  and 
esteem  for  them,  sets  himself  to  answer  the  grand  objection  of  his  countrymen, 
namely,  that  tho  rejection  of  the  Jews,  and  reception  of  the  Gentiles,  was  con. 
irary  to  the  word  of  God.  That  he  had  not  here  the  least  thought  of  personal 
election  or  reprobation,  is  manifest :  1.  Because  it  lay  quite  wide  of  his  design, 
which  was  this :  to  show  that  God's  rejecting  the  Jews,  and  reoeivinar  the  Gen. 
tiles,  was  consistent  with  his  word :  3.  Because  such  a  doctrine  would  not  only 
have  had  no  tendency  to  convince,  but  would  have  evidently  tended  to  harden  thie 
Jews :  3.  Because  when  he  sums  up  his  argument  in  the  close  of  the  chapter,  he 
has  not  one  word,  or  tho  least  intimation  about  it. 

IX.  1.  In  Christ — ^This  seems  to  imply  an  appeal  to  him.  In  the  Holy  Ohost-^ 
Through  his  grace. 

9.  I  have  great  sorrow — A  high  desree  of  spiritual  sorrow  and  of  spiritual  joy 
may  consist  together,  chap,  viii,  39.  By  declaring  his  sorrow  for  the  unbelieving 
Jews,  who  ezdoded  themeslvee  fh>m  all  the  blessings  he  had  enumerated,  he 
■40WS  that  what  he  was  now  about  to  speak,  he  did  not  speak  from  any  prejudice 
to  them. 

8.  /  ctmU  liitA— Human  words  cannot  fully  dnseribe  the  motions  of  souls  that 

•Pi8lmhdv,22. 


CHAPTER  IX.  387 

wete  accursed  from  Christ,  for  my  brethren,  my  kinsmen  aAer  the 

4  flesh :  Who  are  Israelites,  whose  is  the  adoption,  and  the  glory, 
and  the  covenants,  and  the  giving  of  the  law,  and  the  worship  tf 

5  God,  and  the  promises :  Whose  are  the  fathers,  and  from  whom, 
according  to  the  flesh,  Christ  came,  who  is  over  all,  God  blessed 

6  for  ever.     Not  as  if  the  word  of  God  had  fallen  to  the  ground ;  for 

7  all  are  not  Israel,  who  are  of  Israel.     Neither  because  they  are  the 
seed  of  Abraham,  are  they  all  children,  but,  *  In  Isaac  shall  thy  seed 

8  be  called :  That  is,  not  the  children  of  the  flesh  are  the  children 

are  full  of  God.  As  if  be  had  aaid,  I  coald  wish  to  tuffer  in  their  stead ;  yea,  to 
be  an  anathema  from  Christ  in  their  place.  In  how  high  a  sense  he  wished  this, 
who  can  tell,  unless  himself  had  been  asked,  and  had  resolved  the  question  7  Ger 
tainly  he  did  not  then  consider  himself  at  all,  but  only  others,  and  the  fflorj  of 
God.  The  thing  could  not  be ;  yet  the  wish  was  pious  and  solid ;  though  with  a 
tacit  condition,  if  it  were  right  and  possible. 

4.  Wkoee  it  the  adoption,  Slc, — He  enumerates  six  prerogatives,  of  which  the 
first  pair  respect  God  the  Father,  the  second  Christ,  the  third  the  Holy  Ghost. 
The  adoption  and  the  glory — ^That  is,  Israel  is  the  first-born  child  of  God,  and  the 
God  of  glory  is  their  God,  Deut.  iv,  7 ;  Psa.  cvi,  20.  These  are  relative  to  each 
other.  At  once  God  is  the  Father  of  Israel,  and  Israel  are  the  people  of  Grod. 
He  speaks  not  here  of  the  ark,  or  any  corporeal  thing.  God  himself  is  the  glory 
of  his  people  Israel.  And  the  eovenante,  and  the  giving  of  the  law — The  covenant 
was  given  long  before  the  law.  It  is  termed  covenants,  (in  the  plural,)  because  it 
was  so  often  and  so  variously  repeated ;  and  because  there  were  two  dispositions 
of  it.  Gal.  iv,  34,  frequently  called  two  covenants :  the  one  prombing,  the  other 
exhibiting  the  promise.  And  the  worehip  and  the  promieee — The  true  way  of 
worshipping  God ;  and  all  the  promises  made  to  the  fathers. 

5.  To  the  preceding  St.  Paul  now  adds  two  more  prerogatives :  theirs  are 
the  fathere-^The  patriarchs  and  holy  men  of  old,  yea,  the  Messiah  himself. 
Who  is  over  all,  God  bleesed  for  ever — The  original  words  imply,  the  self.exist. 
ent,  independent  Being,  who  was,  is,  and  is  to  come :  over  all,  the  Supreme ;  as 
being  God,  and,  consequently,  blessed  for  ever.  No  words  can  more  clearly 
express  his  Divine,  supreme  majesty,  and  his  gracious  sovereignty  both  over 
Jews  and  Gentiles. 

6.  Not  ae  if—The  Jews  imagined  that  the  word  of  God  must  fail  if  all  their 
nation  were  not  saved.  This  St.  Paul  now  refutes,  and  proves  that  the  word 
itself  had  foretold  their  falling  away ;  the  word  of  Ood — ^The  promises  of  God  to 
Israel,  had  fallen  to  the  ground — ^This  could  not  be.  Even  now,  says  the  apostle, 
some  enjoy  the  promises ;  and  hereafter  all  Israel  shall  be  saved.  This  is  the 
sum  of  the  9th,  lOtb,  and  11th  chapters.  For — Here  he  enters  upon  the  proof 
of  it,  all  are  not  Israel,  who  are  of  lerael — ^The  Jews  vehemently  maintained 
the  contrary ;  namely,  that  all  who  were  bom  Israelites,  and  they  only,  were 
the  people  of  God.  The  former  part  of  this  assertion  is  refuted  here,  the  latter, 
ver.  24,  &c.  The  sum  is,  Grod  accepts  all  believers,  and  them  only ;  and  this  it 
no  way  contrary  to  his  word.  Nay,  he  hath  declared  in  his  word,  both  by 
types  and  by  express  testimonies,  that  believers  are  accepted  as  the  children  of 
the  promise,  while  unbelievers  are  rejected,  though  they  are  children  after  the 
flesh.  All  are  not  /sra«l— Not  in  the  favour  of  God,  who  are  lineally  descended 
of  Israel. 

7.  Neither  heeauee  they  are  lineally  the  eeed  of  Abraham,  will  it  follow  that  they 
are  all  the  children  of  Ood — This  did  not  hold  even  in  Abraham's  own  family ;  and 
much  less  in  his  remote  descendants.  But  God  then  said.  In  leaae  ehall  thy  eeed 
be  called — ^That  is,  Isaac,  not  Ishmael,  shall  be  called  thy  seed ;  that  seed  to  which 
the  promise  is  made. 

8.  That  ie,  not  the  children,  &C — As  if  he  had  said.  This  is  a  clear  type  of 
things  to  come ;  showing  us,  that  in  all  succeeding  generations,  not  the  children 
of  the  flesh,  the  lineal  descendants  of  Abraham,  oui  the  children  of  the  m 
miee — ^They  to  whom  the  promise  is  made,  that  is,  beUeven,  are  the  ebilorta 
of  God. 

*  Gen.  XXI,  12. 


388  ROMAICS. 

9  of  God,  but  the  children  of  promise  are  counted  for  the  seed.    Foi 
this  is  the  word  of  the  promise,  *  At  this  time  I  will  come,  and 

10  Sarah  shall  have  a  son.     And  not  only  this,  but  when  Rebecca 

11  also  had  conceived  by  one  man,  our  father  Isaac,  The  ckiidren 
being  not  yet  bom,  neither  having  done  any  good  or  evil,  (that 
the  purpose  of  God  according  to  election  might  stand,  not  of  works, 

12  but  of  him  that  called,)  It  was  said  to  her,  f  The  elder  shall  serve 

13  the  younger.  As  it  is  written,  |1  have  loved  Jacob,  and  hated 
Esau. 

14  What  shall  we  say  then?     Is  there  injustice  with  Grod?     Grod 

15  forbid.  For  he  saith  to  Moses,  ^  I  will  have  mercy  on  whom  I 
will  have  mercy,  and  1  will  have  compassion  on  whom  1  will  have 

16  compassion.     It  is  not  therefore  of  him  that  willeth,  nor  of  him 

17  that  runneth,  but  of  Grod  that  showeth  mercy.     Moreover,  the 

9.  For  this  19  the  word  of  pronMe — By  the  powor  of  which  Isaac  was  con* 
oeived,  and  not  bv  the  power  of  nature.  Not  whosoever  is  bom  of  thee  shall  be 
blessed,  bat  at  thta  time — ^Whioh  I  now  appoint,  IwHl  come,  and  Sarah  thaU  have 
a  mm — And  he  shall  inherit  the  blessinsr. 

10.  And  that  God's  blessing  does  not  belong  to  all  the  descendants  of  Abraham, 
apj^ears  not  only  by  this  instance,  but  by  that  of  Esau  and  Jacob,  who  was  chosen 
to  inherit  the  blessing  before  either  of  them  had  done  good  or  evil.  The  apostle 
mentions  this  to  show  that  neither  were  their  ancestors  accepted  through  any 
merit  of  their  own.  That  the  pwrpoee  of  Ood  according  to  eleetton  might  etand-^ 
Whose  purpose  was  to  elect  or  cnoose  the  promised  seed,  not  of  works,  not  for 
any  precedmg  merit  in  him  he  chose ;  but  of  him  that  called  of  his  own  good 
pjeasure,  who  called  to  that  privilege  whom  he  saw  good. 

12.  The  elder — Esau,  ehall  eerve  the  younger — Not  in  person,  for  he  never  did, 
tat  in  his  posterity.  Accordingly  the  Edomites  were  often  brought  into  subjection 
by  the  Israelites. 

13.  As  it  is  toritten — ^With  which  word  in  Genesii,  spoken  so  long  before,  that 
of  Malachi  agrees ;  I  have  loved  Jacob  with  a  peculiar  love ;  that  is,  the  Israel, 
hies,  the  posterity  of  Jacob ;  and  I  have  comparatively  hated  Esan,  that  is,  the 
Edomites,  the  posterity  of  Esau.  But  observe,  1.  This  does  not  relate  to  the 
person  of  Jacob  or  Esau.  2.  Nor  does  it  relate  to  the  eternal  state  either  of 
them  or  their  posterity.  Thus  far  the  apostle  has  been  proving  his  proposition, 
namely,  that  the  exclusion  of  a  great  part  of  the  seed  of  Abraham,  yea,  and  of 
Isaac,  from  the  special  promises  of  God,  was  so  fkr  from  being  impossible,  that, 
according  to  the  Scriptures  themselves,  it  had  actually  happens.  He  now  intro. 
daces  and  rofhtos  an  objection. 

14.  I»  there  injustice  with  God  7 — Is  it  unjust  in  God  to  give  Jacob  the  blessing 
rather  than  Esau  7  Or  to  accept  believers,  and  them  only  7  Ood  forhid — In  no. 
wise :  this  is  well  consistent  with  justice ;  for  he  has  a  right  to  fix  the  temui 
on  which  he  will  show  mercy,  according  to  his  declaration  to  Moses,  petitioning 
fbr  all  the  people,  after  they  hod  committed  idolatry  with  the  golden  calf,  /  wiU 
have  mercy  on  whom  I  will  have  mercy — According  to  the  terms  I  myself  have 
fixed ;  and  I  will  have  compassion  on  whom  I  wiU  have  compassion ;  namely 
on  those  only  who  submit  to  my  terms,  who  accept  of  it  in  the  way  that  I  have 
appointed. 

16.  It—The  blessing,  therefore^  is  not  of  him  that  willeth,  nor  of  him  that  run- 
neth— It  is  not  the  effect  either  of  the  will  or  the  works  of  man,  tat  of  the  grace 
and  power  of  God.  The  will  of  man  is  here  opposed  to  the  grace  of  God,  and 
man's  running,  to  the  Divine  operation.  And  this  general  declaration  respects 
not  only  Isaac  and  Jacob,  and  the  Israelites  in  the  time  of  Moses,  tat  likewise 
all  the  spiritual  children  of  Abraham,  even  to  the  end  of  the  world. 

17.  Moreover — Grod  has  an  indisputable  right  to  reject  those  who  will  not 
aooept  the  blessings  on  his  own  terms.  And  this  he  exercised  in  the  case  of 
Pharaoh :  to  whom,  after  many  instances  of  stubtamness  and  retallion,  he 

•Q«LXTiii,  la       tGen.zz¥,n.       tHsL  1,2,3.       ^ Exod.  zxxiii,  19. 


CHAPTER  IX.  389 

Scripture  saith  to  Pharaoh,  *  For  this  very  thing  hare  I  raised  thee 
up,  that  I  may  show  my  power  in  thee,  and  that  my  name  may 

18  be  declared  through  all  the  earth.     So  then  he  hath  mercy  on 

19  whom  he  willeth,  and  whom  he  willeth  he  hardeaeth.     But  thou 
wilt  say  to  me,  Why  doth  he  still  find  fault?   For  who  hath  resist- 

20  ed  his  will  ?     Nay,  but  who  art  thou,  O  man,  that  repliest  against 
God!     Shall  the  thing  formed  say  to  him  that  formed  tY,  Why 

21  hast  thou  made  me  thus  ?    f  Hath  not  the  potter  power  over  tlia 
clay,  out  of  the  same  mass  to  make  one  vessel  to  honour,  and 

(m  it  iM  reoorded  m  Scriptare,)  For  thU  very  thing  ibme  IraiMed  tkte  up— -Thit 
if,  anleM  thou  lepent,  this  will  surely  be  the  consequmoe  of  my  railing  thee  up, 
making  thee  a  great  and  glorious  king,  that  mj  power  will  be  shown  upon 
thee,  (as  indeed  it  was  by  oTorwhelming  him  and  his  army  in  the  sea,)  mmd 
my  name  declared  through  all  the  earth— -As  it  is  at  this  day.  Perhaps  this  maj 
have  a  still  farther  meaning.  It  seems  that  God  was  resolved  to  show  Us 
power  over  the  river,  the  insects,  other  animals,  (with  the  natural  causae  of 
their  health,  diseases,  life,  and  death,)  over  meteors,  the  air,  the  sun,  all  of 
which  were  worshipped  by  the  Egyptians,  from  whom  other  nations  learned 
their  idolatry,  and  at  once  over  all  their  gods,  by  that  terrible  stroke,  of  slaying 
all  their  priests,  and  their  choicest  victims,  the  first  bom  of  man  and  beast : 
and  all  this  with  a  design  not  only  to  deliver  his  people  Israel,  fbr  which  a 
•ingle  act  of  Omnipotence  would  have  sufficed,  but  to  convince  the  Ecyptians, 
that  the  objects  of  their  worship  were  but  the  creatures  of  Jehovah,  andentirely 
in  hii  power,  and  to  draw  them  and  the  neighbouring  nations,  who  should  hear 
of  all  these  wonders,  from  their  idolatry,  to  worship  the  one  God.  For  the 
execution  of  this  design,  in  order  to  the  display  of  the  Divine  power  over  the 
various  objects  of  their  worship,  in  a  variety  of  wonderfiil  acts,  which  were  it 
the  same  time  just  punishments  for  their  cruel  oppression  of  the  Israelites, 
God  was  pleased  to  raise  to  the  throne  of  an  absolute  monarchy  a  man,  not 
whom  he  had  made  wicked  on  purpose,  hat  whom  he  found  so,  the  proudest, 
the  most  daring  and  obstinate  of  all  the  Egyptian  princes ;  and  who,  heing  incor* 
•igible,  well  deserved  to  he  set  up  in  that  situation  where  the  Divine  judgments 
fell  the  heayiest. 

18.  So  then — ^That  is,  accordingly  he  does  show  mercy  on  his  own  terms; 
namely,  on  them  that  belieye :  and  whom  he  «o»IZe<4— ^Namely,  them  that  believe 
not,  he  hardeneth — Leayes  to  the  hardness  of  their  hearts. 

19.  Why  doth  he  still  find  fault— The  particle  etiU  is  strongly  expressiye  of 
the  objector's  sour,  morose  murmuring :  for  who  hath  reeieted  hie  will  7 — ^The 
word  hie  likewise  expresses  his  surliness  and  ayersion  to  God,  whom  he  does  not 
even  deign  to  name. 

SO.  Nay,  hut  who  art  ihou^  O  man! — ^Little,  impotent,  ignorant  man^  that 
replieet  againat  Ood  ? — ^That  accusest  God  of  injustice,  for  himself  fixing  the  terms 
on  which  he  will  ehow  mercy  ?  Shall  the  thing  formed  eay  to  him  that  formed  iU 
Why  haet  Oum  made  me  thue  ? — ^Why  hast  thou  made  me  capable  of  honour  and 
immortality  only  by  believing  ? 

21.  Hath  not  the  potter  power  over  the  clay — ^And  much  more  hath  not  Grod 
power  over  his  creatures,  to  appoint  one  vessel,  namely,  the  believer,  to  honrnw, 
and  another,  the  unbeliever,  to  diehonowr. 

If  we  survey  the  right  which  God  has  over  us  in  a  more  general  way,  with 
regard  to  his  intelligent  creatures,  God  may  be  conBidered  in  two  cufibrent 
yiews,  as  Creator,  Jnroprietor,  and  Lord  of  all,  or  as  their  moral  Governor 
and  Judge. 

God,  as  sovereign  Lord  and  Proprietor  of  all,  dispenses  his  g^ifls  or  fiivouni  to 
hii  creatures  with  perfect  wisdom,  but  by  no  rules  or  methods  of  proceeding  that 
we  are  acquainted  with.  The  time  when  we  shall  exist,  the  country  where  we 
shall  live,  our  parents,  our  constitution  of  body  and  turn  of  mind :  these,  and 
numberless  other  circumstances,  are  doubtless  ordered  with  perfect  wisdom,  bat 
hy  rules  that  He  quite  out  of  our  sight. 

•Exod.ix,  la.       tJer.airiii,S,7. 


^90  ROMANS. 

22  another  to  dishonour  ?  What  if  God  being  willing  to  show  his 
wrath,  and  to  make  his  power  known,  yet  endured  with  much  long 

23  suffering  the  vessels  of  wrath  fitted  for  destruction  ?  And  that 
he  might'  make  known  the  riches  of  his  glory  on  the  vessels  of 

24  mercy,  whom  he  had  before  prepared  for  glory  ?   Even  us  whom 

25  he  hath  called,  not  only  of  the  Jews,  but  also  of  the  Gentiles :  As 
he  saith  also  in  Hosea,  *  I  will  call  them  my  people,  who  were 

26  not  my  people,  and  her  beloved  who  was  not  beloved,  t  And  it 
^all  come  to  pass,  in  the  place  where  it  was  said  to  them,  Ye  are 
not  my  people,  there  shall  they  be  called  the  sons  of  the  living  God. 

27  But  Isaiah  crieth  concerning  Israel,  ^  Though  the  number  of  the 
children  of  Israel  be  as  the  sand  of  the  sea,  the  remnant  only  shall 

28  be  saved.  For  he  is  finishing  and  cutting  short  his  account  in 
righteousness ;  for  the  Lord  will  make  a  short  account  upon  earth. 

29  And  as  Isaiah  had  said  before.  Unless  the  Lord  of  hosts  had  lefl  us 
a  seed,  we  had  been  as  Sodom,  and  had  been  made  like  Gomorrah. 

Bat  God*s  methodi  of  dealing  with  us,  aa  our  Governor  and  Judge,  are  clearly 
revealed  and  perfectly  known ;  namely,  that  he  will  finally  rewiurd  every  man 
according  to  hia  works :  he  that  believeth  ehaU  he  eaved,  and  he  that  heUeveth  not 
shall  he  damned. 

Therefore,  though  he  hath  mercy  on  whom  he  willeth,  and  tohom  he  wiUeth  he 
hardeneth,  (that  ia,  sufiTera  to  be  hardened  in  consequence  of  their  obstinate 
wickedness,)  yet  his  is  not  the  will  of  an  arbitrary,  capricious,  or  tyrannical 
beinff.  He  wills  nothing  but  what  is  infinitely  wise  and  good ;  and  therefore  his 
will  IS  a  most  proper  rule  uf  judgment.  He  will  show  mercy,  as  he  hath  assured 
US,  to  none  but  true  believers,  nor  harden  any  but  such  as  obstinately  refuse 
his  merc^. 

32.  What  if  Ood  being  toil^tnf'-^referring  to  ver.  18,  19.)  That  is,  altbongh 
it  was  now  his  will,  because  of  their  obstinate  unbelief,  to  show  his  wrath,  which 
necessarily  presupposes  sin,  and  to  make  his  power  known — ^this  is  repeated  firom 
the  17th  verse ;  yet  endured — As  he  did  Pharaoh  with  much  long  suffering — ^Which 
should  have  led  them  to  repentance ;  the  veeeele  of  wrath — ^Those  who  had  moved 
his  wrath  by  still  rejecting  his  mercy ;  fitted  for  destruction — By  their  own  wilful 
and  final  impenitence :  is  there  any  injustice  in  this  7 

23.  That  he  might  make  known — What  if  by  showing  such  long  snflbring  even 
to  the  vessels  of  wrath,  he  did  more  abundantly  show  the  greatness  of  his  glorious 

S»odness,  wiadom,  and  power,  on  the  vessels  of  mercy;  on  those  whom  he  had 
mself  by  his  grace  prepared  for  glory :  is  this  any  injustice  ? 

24.  Even  u» — Here  the  apostle  comes  to  another  proposition ;  of  grace  flree 
for  all,  whether  Jew  or  Gentile :  of  the  Jewe — ^This  he  treats  of,  ver.  25.  Cf  the 
Oentilee-^TreBied  of  in  the  same  verso. 

25.  Beloved — ^As  a  spouse ;  who  one ;  was  not  beloved — Consequently,  not  un. 
conditionally  elected.    This  relates  directly  to  the  final  restoration  of  the  Jews. 

26.  There  they  ehaU  be  called  the  sone  of  Ood — So  that  they  need  not  leave 
their  own  countrv  and  come  to  Judea. 

27.  But  leaiah  testifies,  That,  (as  many  GentUes  will  be  accepted,  so)  many 
Jews  will  bo  rejected :  that  out  of  all  the  thousands  of  Israel,  a  remnant  only 
9hu(l  be  eaved.  This  was  spoken  originally  of  the  few  that  were  saved  firom  the 
ravage  of  Sennacherib's  army. 

28.  For  he  is  finishing  or  cutting  short  the  account — ^In  rigorons  justice,  will 
leave  but  a  small  remnant.  There  will  be  so  general  a  destruction,  that  but  a 
•mall  number  will  escape. 

29.  As  Isaiah  had  said  before,  (namely,  chap,  i,  9,  concerning  those  who  were 
besieged  in  Jerusalem  by  Rezin  and  PeuhO  Unless  the  Lord  had  left  us  a  seed — 
Which  denotes,  1.  The  present  paucity;  2.  The  fbture  abundance:  we  had  been 
as  Sodom,  so  that  it  is  no  tmexampled  thing  for  the  main  body  of  the  Jewish 
nation  to  revolt  from  Grod,  and  perish  in  their  sin. 

•  Rosea  ii, ».        -f  Hosea  i,  10.       X  Isaiah  z,  22, 23. 


CHAPTER  X.  an 

30  What  shall  we  say  then  T  That  the  Gentiles  who  followed  not  after 
righteousness,  have  attained  to  righteousness,  even  the  righteons- 

31  ness  which  is  by  faith  :  But  Israel,  following  afler  the  law  of  right- 

32  eousness,  hath  not  attained  to  the  law  of  righteousness.  Where- 
fore ?  because  they  sought  it  not  by  faith  but  as  it  were  by  works ; 

33  for  they  stumbled  at  the  stumbling-stone ;  As  it  is  written,  *  Behold, 
I  lay  in  Sion  a  stone  of  stumbling,  and  a  rock  of  offence :  and 
t  every  one  that  believoth  shall  not  be  ashamed. 

X.      Brethren,  the  desire  of  my  heart,  and  my  prayer  to  God  for 

2  Israel  is,  that  they  may  be  saved.      For  I  bear  them  record,  that 
they  have  a  zeal   for   God,  but   not   according  to  knowledge, 

3  for  they  being  ignorant  of  the  righteousness  of  God,  and  seeking 
to  establish  their  own  righteousness,  have  not  submitted  to  the 

4  righteousness  of  God.     For  Christ  is  the  end  of  the  law  for  right- 

5  eousness  to  every  one  that  believeth.     For  Moses  describeth  the 
righteousness  which  is  by  the  law,  j:The  man  who  doth  these 

6  things  shall  live  by  them.     But  the  righteousness  which  is  by  faith 
spedceth  thus ;   $  Say  not  in  thy  heart,  who  shall  ascend  into 

30.  What  thaU  we  my  then  7 — ^What  in  to  be  eonclnded  from  all  that  has  been 
said,  but  this,  that  the  Ointiles  who  followed  not  after  righteou9nM89-~'Who  a  while 
ago  had  no  knowledge  of,  no  care  or  thought  about  it,  hate  attained  to  Hghteouo^ 
neea,  (or  justification,)  even  the  righteouoneee  which  ie  hy  faith.  This  is  the  first 
concluBion  we  may  draw  from  the  preceding  observations.  The  second  is,  That 
Israel,  tho  Jews,  although  following  after  the  law  of  righteousneee—'The  law 
which,  duly  used,  would  have  led  them  to  faith,  and  thereby  to  righteousness,  hata 
not  attained  to  the  law  of  righteoueneeo — ^To,  that  righteousness  or  justifioalkm 
which  is  one  prreat  end  of  the  law. 

33.  And  wherefore  have  they  not  7  Is  it  becaose  God  eternally  decreed  they 
should  not  7  there  is  nothing  like  this  to  be  met  with ;  but  agreeable  to  his  argiu 
ment,  the  apostle  gives  us  this  good  reason  for  it,  Because  Aey  sought  it  not  dj 
faith,  whereby  alone  it  could  be  attained ;  but  as  it  were,  in  effect,  if  not  vro. 
fossedly,  by  works.    For  they  stumbled  at  that  stumblinff-stone,  Christ  crucined. 

33.  At  it  ie  written — Foretold  by  their  own  prophet,  Beholdt  I  lay  in  8ion-^l 
exhibit  in  my  Church,  what,  though  it  was  in  truth  the  only  sure  foundation  of 
liappiness,  yet  will  be  in  fact  a  etumhling'Stone  and  roek  of  offence — An  occasion 
of  ruin  to  many,  throufirh  their  obstinate  unbelief. 

X.  My  prayer  to  Chi  ie,  that  they  may  be  eaved — ^He  would  not  have  prayed 
for  this,  hiad  they  been  absolutely  reproMted. 

3.  They  have  a  seoZ,  but  not  according  to  knowledge— Th»j  had  seal  without 
knowledge.    We  haye  knowledge  without  seal. 

3.  For  they  being  ignorant  of  the  righteoueneeo  efOod — Of  tlie  method  God  has 
established  ror  the  justification  of  a  sinner,  ami  eeeking  to  eetablieh  their  own 
righteoueneeo — ^Their  own  method  of  acceptance  with  God,  have  not  eubmitted  to 
the  righteoueneeo  of  Ood — The  way  of  justification  which  he  hath  fixed. 

4.  For  Ckriet  ie  the  end  of  the  law — ^The  scope  and  aim  of  it.    It  is  the  very 
design  of  the  law  to  bring  men  to  believe  in  Chnst  for  justification  and  salvation 
And  he  alone  gives  that  pardon  and  lift  which  tfaMB  law  shows  the  want  oC,  but 
cannot  give.    To  every  one,  whether  Jew  or  Gentile,  treated  of  ver.  11,  4m. 
that  believeth,  treated  of  ver.  5,  &c. 

5.  For  Moeee  deeeribeth  the  only  righteoueneee  which  is  attainable  by  the  low, 
when  be  saith,  The  man  who  doeth  tkeee  thinge  ehall  live  by  them—ThMi  is,  be 
that  perfectly  keeps  all  these  precepts  in  eoery  point,  he  alone  may  claim  life  and 
salvation  by  them.  But  this  way  of  justifioatlon  is  impoesiUe  to  any,  who  have 
ever  transgressed  any  one  law  in  any  point. 

6.  But  the  righieoueneee  which  ie  by  faith — The  method  of  beeominr  righteous 
by  believing,  speaketh  a  very  different  language,  and  may  be  considerd  as  ex. 

*  Isaiah  viii,  14.       f  Isaiah  Jixviii,  16.       t  I<«v.  xviii,  5.       ^  Deut  zzz,  14. 


ROMANS. 

7  heaven  ?  (that  is,  to  bring  Christ  down :)  Or  who  shall  descend  into 

8  the  abyss?  (that  is,  to  bring  Christ  again  from  the  dead.)     But 
what  saith  he  ?   The  word  is  nigh  thee,  even  in  thy  mouth,  and  in 

9  thy  heart ;  that  is,  the  word  of  faith  which  we  preach :  That  if  thou 
confess  with  thy  mouth  the  Lord  Jesus,  and  believe  in  thy  heart 

10  that  God  raised  him  from  the  dead,  thou  shalt  be  saved.  For 
with  the  heart  man  believeth  to  righteousness,  and  with  the  mouth 
confession  is  made  to  salvation. 

11  For  the  Scripture  saith,  *  Every  one  that  believeth  on  him  shall 

12  not  be  ashamed.  For  there  is  no  difference  between  the  Jew  and 
the  Greek :  for  the  same  Lord  of  all  is  rich  to  all  that  call  upon 

13  him.     For  t  whosoever  shall  call  upon  the  name  of  the  Lord 

14  shall  be  saved.  But  how  shall  they  call  on  him,  in  whom  they 
have  not  believed  ?  And  how  shall  they  believe  in  him,  of  whom 
they  have  not  heard  ?  And  how  shall  they  hear  without  a  preacher  ? 

15  But  how  shall  they  preach,  unless  they  be  sent?  As  it  is  written, 
X  How  beautiful  are  the  feet  of  them  who  bring  the  good  tidings  of 
peace,  who  bring  the  glad  tidings  of  good  things ! 

16  But  all  have  not  oli^yed  the  Gospel.     For  Isaiah  saith,  ^  Lord, 

17  who  hath  believed  our  report  ?    FaiUi  then  eometh  by  hearing,  and 

18  hearing  by  the  word  of  Crod.  But  I  say.  Have  they  not  heard  ? 
Yes,  verily ;  |  their  voice  is  gone  into  all  the  earth,  and  their  words 

19  to  the  ends  of  the  world.  But  I  say.  Hath  not  Israel  known  ?  First, 

MMsing  itaelf  thna :  (to  aocommodate  to  our  pretent  tubjeet  the  words  which 
jfoiM  spake,  UmohiDg  the  plsinoess  of  hie  law :)  Say  not  in  thy  hearty  Who  ehnll 
meeend  into  keavent  as  if  it  were,  to  bring  Christ  i2oi0ii.*  er,  who  ehaU  deaeend  into 
tke  frav0,  as  if  it  were,  to  irt'iii^  kim  again  from  tke  dtad.  Do  not  imagine  that 
these  things  are  to  be  done  tieip,  in  oi&r  to  procure  thy  pardon  and  salvation. 

6.  But  what  Maith  he  7   (Moeeo) — Even  these  words,  so  remarkably  applicable 
to  the  subject  before  us.    All  is  done  ready  to  thy  hand.    The  word  ie  nifh  thee^— 
Within  thy  reach ;  ea^  to  be  understood,  remembered,  practised.    This  is  emi 
aentlv  true  of  the  word  of  &ith,  the  Gospel,  which  we  preach:  the  eum  of  which 
is,  If  thy  heart  believe  in  Christ,  and  thy  life  confess  him,  thou  shalt  be  saved. 

9.  If  than  eonfeee  with  thy  mouth — Even  in  time  of  persecution,  when  such  a 
confession  may  send  thee  to  the  lions. 

10.  For  with  the  heart — Not  the  understanding  only,  iimii  believeth  to  righteone- 
neee — So  as  to  obtain  justification :  and  with  the  month  eonfeeaien  ie  made,  so  as 
to  obtain  final  salvation.  Confession  here  implies  the  whole  of  outward,  as  be. 
lieving  does  the  root  of  all  inward  religion. 

19.  The  eame  Lord  of  tUl  ie  rich—So  that  his  blessings  are  never  to  be  ex. 
haosted,  nor  is  he  ever  constrained  to  hold  his  hand.  *  The  mat  truth  proposed 
in  the  11th  verse,  is  so  repeated  here,  and  in  the  13th,  aira  farther  confirmed 
ver.  14, 15,  as  not  only  to  imply,  that  whosoever  calleth  upon  him  shall  be  saved; 
bat  also  that  the  will  of  God  is,  that  all  should  savingly  <^1  upon  him. 

15.  But  how  ehall  they  preach  wUeeo  they  be  oent  7 — ^Thus  by  a  chain  of  reason- 
ing, from  God's  will,  that  the  Gentiles  also  should  call  upon  him,  St  Pkul  infers, 
that  the  apostles  were  sent  by  God  to  preach  to  the  Gentilee  also.  The  feet — 
Their  very  footsteps,  their  coming. 

17.  FeilA^-indeed  ordinarily  eometh  by  hearing,  even  by  hearing  the  word  of 
God. 

18.  But  their  unbelief  was  not  owing  to  the  want  of  hearing.  For  they  have 
homrd.  Yee  verUy—^o  many  nations  have  already  heard  the  preachers  of  the  Gos. 
pel,  that  I  may  in  some  sense  say  of  them  as  David  did  of  the  lights  of  heaven. 

19.  But  h^ih  mi  lorael  kmown7^Thoj  might  have  known,  even  from  Moses 

*  Isaiah  zzriii.  16.        f  Joel  ii,  38        t  liaiah  Ui,  7.        ^  Isaiah  liii,  1. 

I  Psalm  xix,  4. 


CHAPTER  XI.  8W 

Moses  saithf  *  I  will  provoke  yon  to  jealousy  by  them  thai  an  aot 
80  a  nation ;  by  a  foolish  nation  I  will  anger  you.     But  Isaiah  is  very 

bold,  and  saith,  1 1  was  found  by  them  tluit  sought  me  not :  I  was 
21  made  manifest  to  them  that  asked  not  afler  roe.     Whereas  with 

regard  to  Israel  he  saith,  All  the  day  have  I  stretched  forth  my 

hands  to  an  unbelieving  and  gainsaying  people. 
XI.    I  say  then,  Hath  God  rejected  his  people  ?     God  forbid.     For 

I  also  am  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of 

2  Benjamin,  God  hath  not  rejected  his  people  whom  he  foreknew. 
Know  ye  not  what  the  Scripture  saith  of  Elijah?  how  he  pleadeth 

3  with  God  against  Israel :  %  Liord,  they  have  killed  thy  prophets, 
and  digged  down  thy  altars ;  and  I  am  left  alone,  and  they  seek 

4  my  life.  But  what  saith  the  answer  of  God  to  him  ?  I  have  re- 
served to  myself  seven  thousand  men  who  have  not  bowed  the 

5  knee  to  Baal.     And  so  likewise  at  the  present  time,  there  is  a 

6  remnant,  according  to  the  election  of  grace.  But  if  by  grace,  then 
t^  i;  no  more  of  works :  else  grace  is  no  longer  grace.  And  if  t^ 
he  of  works,  then  it  is  no  more  grace ;  ebe  work  is  no  longer  wofk. 

7  What  then  ?     Israel  hath  not  obtained  that  which  he  seeketh,  but 

8  the  election  hath  obtained,  and  the  rest  were  blinded :  According 
as  it  is  written,  ^  God  hath  given  them  a  spirit  of  slumber,  eyes 
that  they  should  not  see,  and  ears  that  they  should  not  hear,  unto 

and  Isaiah,  that  many  of  the  Gentiles  would  be  received,  and  many  of  the 
Jews  rejected.  /  wiU  provoke  you  to  jealotuy  by  them  that  are  not  a  notfifffi— As 
they  followed  gods  that  were  not  ^ods,  so  he  accepted  in  their  stead  a  nation 
that  was  not  a  nation,  that  is,  a  nation  that  was  not  in  covenant  with  God.  A 
foolieh  nation — Sach  are  all  who  know  not  God. 

20.  But  leaiah  is  very  hold — And  speaks  plainly  what  Moses  hat  intimated. 

21.  An  unbelieving  and  rainaayin^  people-^  net  opposite  to  those,  who  helievsd 
with  their  hearts,  and  mam  confession  with  their  months. 

XI.  1.  Hath  Ood  rejected  his  whole  people — All  Israel!  In  no  wise.  New 
there  is  a  remnant  who  believe,  ver.  5.  And  hereafter  aU  Israel  will  be 
saved,  ver.  96. 

2.  Ood  hath  not  rejected  that  part  of  hit  people  whom  he  foreknew — Speaking 
after  the  manner  of  men.  For  in  fact  knowing  and  foreknowing  are  the  same 
tiling  with  God,  who  knows  or  sees  idl  things  at  once  from  everlasting  to  ever- 
lasting.  Know  w  not — ^That  in  a  parallel  case,  amidst  a  general  apostasy,  when 
Elijah  thought  the  whole  nation  was  ftdlen  into  idolatry,  God  Imew  thnre  was  a 
remnant  of  troe  worshippers  7 

4.  To  Baal — Nor  to  the  golden  calves. 

5.  According  to  the  election  of  grace — ^According  to  that  gracious  pnrpoes  of 
God,  He  that  believeth  shall  be  saved. 

6.  And  if  by  grace,  then  it  ie  no  more  o/ioorifc»— Whether  ceremonial  or  moral: 
elee  grace  ie  no  longer  grace— The  very  nature  of  grace  is  lost.  And  if  it  be  tf 
worki,  then  itieno  more  grace  :  elee  work  ie  no  longer  wprk — Bat  the  very  natore 
of  it  ii  destroved.  There  is  something  so  absolutely  mconsistent,  between  the 
being  justified  by  grace,  and  the  being  justified  1^  works,  that  if  you  suppose 
either,  you  of  necessity  exclude  the  other.  For  what  is  given  to  works  is  the 
payment  of  a  debt ;  whereas  grace  implies  an  unmerited  fkvour.  So  that  the  same 
benefit  cannot,  in  the  very  nature  of  thinn,  be  derived  from  both. 

7.  What  then  ? — ^What  is  the  condumon  from  the  whole  7  It  is  this :  That 
Israel  in  general  hath  not  attained  Justification :  but  those  of  them  only  who  be . 
Ijeve ;  and  the  reet  were  blinded—uj  their  own  wilfiil  prejudice. 

8.  Ood  hath  at  length  withdrawn  his  Spirit,  and  so  given  them  up  to  a  spirit  of 
slumber ;  which  is  fiufilled  unto  this  day. 

•  Dsut.  zxzii,  21.       f  Isaiah  Izv,  1, 2.       1 1  Kings  ziz,  la       f  Isaiah  udz,  la 


3M  ROMANS. 

9  this  day.     And  David  aaith,  *  Let  their  table  become  a  snare,  and  a 

10  trap,  and  a  stumbling  block,  and  a  recompense  to  them.     Liet  their 
eyes  be  darkened  that  they  may  not  see,  and  bow  down  their  back 

1 1  alway.     I  say  then,  Have  they  stumbled  so  as  to  fall  ?  God  forbid. 
But  by  their  fall  salvation  is  came  to  the  Gentiles,  to  provoke  them 

12  to  jealousy.     But  if  their  fall  be  the  riches  of  the  world,  and  their 
loss  the  riches  of  the  Gentiles,  how  much   more  their  fulnesa  T 

13  For  I  speak  to  you  Gentiles,  as  I  am  the  apostle  of  the  Gentiles : 

14  I  magnify  my  office :  If  by  any  means  I  may  provoke  to  jealousy 

15  those  who  are  my  flesh,  and  save  some  of  them.     For  if  the  cast- 
ing away  of  them  be  the  reconciling  of  the  world,  what  will  the 

16  Teceiving  of  them  be,  but  life  from  the  dead  ?   For  if  the  first  fruits 
be  holy,  so  is  the  lump :  and  if  the  root  be  holy,  so  are  the  branches. 

17  And  if  some  of  the  branches  were  broken  off,  and  thou  being  a 
wild  olive  tree  wert  grafted  in  among  them,  and  with  them  par- 

18  takest  of  the  root  and  fatness  of  the  qfive  tree.  Boast  not  against 
the  branches,  but  if  thou  boast,  thou  bearest  not  the  root,  but  the 

19  root  thee.  Wilt  thou  say  then.  The  branches  were  broken  off,  that  I 
30  might  be  graded  in  ?     Well ;  they  were  broken  off  for  unbelief, 

9.  And  David  taith — In  that  prophetic  imprecation,  which  is  applicable  to 
them,  as  well  as  to  Judas ;  a  recompense — Of  their  preceding  wickedness.  So  sin 
is  punished  by  sin.  And  thus  the  Gospel,  which  should  have  fed  and  strengthened 
their  souls,  is  become  a  means  of  destroying  them. 

11.  Have  they  stumbled  so  as  to  fall — Totally  or  finally  7  No,  but  by  their  fall 
(or  slip ;  it  is  a  yery  soft  word  in  the  original)  salvation  is  come  to  the  Gentilee. 
Soe  an  instance  of  this,  Acts  ziii,  46.  To  provoke  them — ^The  Jews  themselveflv 
to  jealousy. 

12.  The  first  part  of  this  verse  is  treated  of  ver.  13,  &c,  the  latter,  how  much 
more  their  fulness,  that  is,  their  fiill  conversion,  ver.  23,  &c. 

So  many  prophecies  refer,  to  this  grand  event,  that  it  is  surprising  any 
Christian  can  doubt  of  it.  And  these  are  greatly  confirmed  by  the  woi^erfiil 
preservation  of  the  Jews  as  a  distinct  people  to  this  day.  When  it  is  accom- 
plished, it  will  be  so  strong  a  demonstration,  both  of  the  Old  and  New  Testa, 
ment  revelation,  as  will  doubtless  convince  many  thousand  deists,  in  countries 
nominally  Christian;  of  whom  there  will  of  course  be  increasing  multitudes 
among  merely  nominal  Christians.  And  this  will  be  a  means  of  swifllv  propa- 
gating the  Gospel  amonff  Mohammedans  and  pagans :  who  would  probably  have 
received  it  long  ago,  had  they  conversed  only  with  real  Christians. 

13.  /  magnify  my  tJUce — Far  from  being  ashamed  of  ministering  to  the  Gen- 
tiles, I  glory  therein :  the  rather,  as  it  may  be  a  means  of  provoking  my  brethren 
to  jealousy. 

14.  My  fiesh — My  kinsmen. 

15.  Life  from  the  dead — Overflowing  life  to  the  world,  which  was  dead. 

16.  And  this  will  surely  come  to  pass.  For  if  the  first  fruits  be  holy,  so  is  the 
Jump — ^The  consecration  of  them  was  esteemed  the  consecration  of  all.  And  so 
the  conversion  of  a  few  Jews  is  an  earnest  of  the  conversion  of  all  the  rest. 
And  if  the  root  be  holy — The  patriarchs  from  whom  they  spring,  surely  God  will 
at  length  make  their  descendants  also  holy. 

17.  Thou — O  Gentile,  being  a  wild  olive  tree — ^Had  the  grail  been  nobler  than 
the  stock,  yet  its  dependence  on  it  for  life  and  nourishment  would  leave  it  no 
room  to  boast  against  it.  How  much  loss,  when,  contrary  to  what  is  practised 
among  men,  the  wild  olive  tree  is  ingrafted  on  the  good. 

18.  Boast  not  against  the  branches — Do  not  Uiey  do  this,  who  despise  the  Jews  7 
or  denv  their  fiiture  conversion  7 

^  20*  They  were  broken  tff  for  unbelief  and  thou  standest  by  faith — Both  oondi. 
tionally,  not  absolutely;  if  absolutely,  there  might  have  been  room  to  boast;  h^ 
faUh^Thv  fi«e  gift  or  God,  which  therefore  ought  to  humble  thee. 

*  Psahn  Ixix,  28, 83. 


CHAPTER  XI.  805 

21  and  thou  standeth  hj  faith :  Be  not  high  minded,  but  fear.  For  if 
God  spared  not  the  natural  branches,  take  heed  lest  he  also  spare 

22  not  thee.  Behold  therefore  the  goodness  and  the  sererity  of  God ! 
Toward  them  that  fell,  severity  ;  but  toward  thee,  goodness,  if  thou 

23  continue  in  his  goodness ;  else  shalt  thou  also  be  cut  off.  And 
they,  if  they  do  not  continue  in  unbelief,  shall  be  grafted  in ;  for 

24  God  is  able  to  graflt  them  in  again.  For  if  thou  wcrt  cut  off  from 
the  natural  wild  olive  tree,  and  grafted  contrary  to  nature  into  a 
good  olive  tree ;  how  much  more  shall  these,  who  are  natural 

25  branchesj  be  grafted  into  their  own  olive  tree  ?  Brethren,  I  would 
not  that  ye  should  be  ignorant  of  this  mystery,  (lest  ye  should  be 
wise  in  your  own  conceits,)  that  hardness  is  in  part  happened  to 

26  Israel,  till  the  fulness  of  the  Gentiles  be  come  in ;  And  so  all  Israel 
shall  be  saved,  as  it  is  written,  *  The  Deliverer  shall  come  out  of 

27  Sion,  and  shall  turn  away  iniquity  from  Jacob.     And  this  is  my 

28  covepant  with  them,  when  I  shall  take  away  their  sins.  With  re- 
gard to  the  Gospel,  they  are  enemies  for  your  sake ;  but  as  for  the 

29  election,  they  are  beloved,  for  the  sake  of  their  fathers.     For  the 

30  gifts  and  the  calling  of  God  are  without  repentance.  As  then  je 
were  once  disobedient  to  God,  but  have  now  obtained  mercy  through 

31  their  disobedience :  So  these  also  have  now  been  disobedient,  t£tt 

32  through  your  mercy  they  may  likewise  find  mercy.  For  God  hath 
shut  up  all  together  in  disobedience,  that  he  might  have  mercy 

33  upon  all.     0  the  depth  of  the  riches,  and  wisdom,  and  knowledge 

21.  Be  not  high  mindtd,  but  fear — ^We  may  obserre,  this  fear  is  not  opposed 
to  trust,  but  to  prido  and  security. 

22.  EUe  9halt  thou— A}»o,  who  now  standest  by  fiuth,  be  both  totally  and 
finally  cut  off. 

24.  Contrary  to  nature — For  according  to  naturet  we  graft  the  fruitful  branoh 
into  the  wild  stock ;  but  here  the  wild  branch  is  grafted  into  the  ftuitfiil  stock* 

25.  St.  Paul  calls  any  truthi  known  but  to  a  raw,  a  mysteiy.  Such  had  been 
the  calling  of  the  Gentiles,  Such  was  now  the  conversion  of  the  Jews.  Ltwi 
ye  ehould  oe  wioe  in  your  own  eoneeite — Puffed  up  with  your  present  adyantam : 
dreaming  that  ye  are  the  only  Church ;  or  that  the  Church  of  Rome  cannot  faiU 
Hardneso  in  part  hat  happened  to  lerael,  tiU — ^Israel  therefore  is  neither  totally 
nor  finally  rejected :  the  fulneee  of  the  Oentilse  be  come  ti»^Till  there  be  a  vut 
harvest  among  the  heathens, 

36.  And  00  aU  lerael  ehaU  be  oaved — Being  convinced  by  the  coming  in  of  the 
Gentiles.  But  there  will  be  a  still  larger  harvest  among  the  Gentiles,  when  all 
Israel  is  come  in.  The  Deliverer  ehall  come — ^Yea,  the  Deliverer  is  come ;  bat 
not  the  full  fruit  of  his  coming. 

38.  They  are  new  enemiee-^To  the  Gospel,  to  God,  and  to  themselves,  which 
God  permits  for  your  sake :  but  ao  for  the  election — That  part  of  them  who  be. 
lieve,  they  are  beloved. 

39.  For  the  gifte  and  the  eaUing  of  Ood  are  ipithout  repentaneo — God  does  noi 
repent  of  his  gifts  to  the  Jews,  or  his  calling  of  the  Gentiles. 

33.  For  Ood  hath  ehut  up  aU  together  in  disobedience — Suffering  each  in  their 
turn  to  revolt  fVom  him.  Firrt,  God  suffered  the  Gentiles  in  the  early  age  to 
revolt,  and  took  the  &mi]y  of  Abraham  as  a  peculiar  seed  to  himself.  Afterward 
iio  permitted  them  to  fall  through  unbelief,  and  took  in  the  believing  Gentiles. 
And  he  did  even  this  to  provoke  the  Jews  to  jealousy,  and  so  bring  them  also  in 
file  end  to  faith.  This  was  truly  a  mystery  in  the  Divine  conduct,  which  the 
apostle  adores  with  such  holy  astonishment. 

33.  O  the  depth  of  the  riehee^  and  toiodom,  and  knowledge  of  Ood  /—In  the  9th 
chapter  St.  Paul  bad  sailed  but  in  a  nanrow  sea ;  now  he  is  in  the  ooeaiu    The 

*Issiahlix,20. 


aM  ,  ROMANS. 

of  Grod !    How  mweurchable  are  his  jadgments  and  his  ways  past 

34  tracing  out !  For  *  who  hath  known  the  mind  of  the  Liord  ?  Or  who 

35  hath  been  his  counsellor  ?     Who  hath  first  giren  to  him,  and  it 

36  shall  be  repaid  him  again  ?  For  of  him,  and  through  him,  and  to  him 
are  all  things :  to  him  he  gloiy  for  ever !  Amen. 

XII.      I  exhort  you  therefore,  brethren,  by  the  tender  mercies  of 
God,  to  present  your  bodies  unto  God,  a  living  sacrifice,  holy, 

2  acceptable,  which  is  your  reasonable  service.  And  be  not  con- 
formed to  this  world,  but  be  ye  transformed  by  the  renewing  of 
your  mind,  that  ye  may  prove  what  is  that  good,  and  acceptable, 

3  and  perfect  will  of  God.  And  I  say,  through  the  grace  which  is 
given  to  me,  to  every  one  that  is  among  you,  not  to  think  of  him- 
self dboye  what  he  ought  to  think,  but  to  think  soberly,  according 

4  as  God  hath  distributed  to  every  one  the  measure  of  faith.     For  as 

dsjpih  of  the  riches  is  described,  ver.  35,  the  depth  of  wisdom,  ver.  34,  the  depth 
or  knowledge  in  the  latter  part  of  this  verse.  Wisdom  directs  ail  things  to  the 
best  end ;  knowledge  sees  that  end.  How  tmmarehahU  ere  Ass  judgmemte — 
Wkh  regard  to  unbelievers,  kie  waye — ^With  regard  to  believers !  His  ways  are 
■lore  upon  a  level,  his  judgments  a  great  deep.  But  even  his  ways  we  cannot 
Usee. 

84.  Whe  hath  known  the  mind  of  the  Lord — Before  or  any  farther  than  he  has 
revealed  it. 

35.  Cfiven  to  him — ^Either  wisdom  or  power  7 

36.  Of  him — as  the  Creator ;  through  him,  as  the  Preserver :  to  iUm,  as  the  ulti. 
mate  EInd,  are  all  things.  To  him  be  the  glory  of  his  riches,  wisdom,  knowledge. 
Amen !  A  concluding  word  in  which  the  aiSection  of  the  apostle  when  it  is 
eome  to  the  heigrht  shuts  up  all. 

XII.  1.  /  exhort  jfoti— St.  Paul  uses  to  suit  his  exhortations  to  the  doctrines 
he  has  been  dolivering.  So  here  the  general  use  from  the  whole  is  contained  in 
the  first  and  second  verses.  The  particular  uses  follow,  from  the  third  verse  to 
the  end  of  the  epistle.  By  the  tender  merciee  of  Ood — ^The  whole  sentiment  is 
taivtd  firom  chapters  i-v.  The  expression  itself  is  particularly  opposed  tr  *he 
wnth  of  God,  chap,  i,  18.  It  has  a  reference  here  to  the  entire  Gospel,  1  j  osv 
whole  economy  of  grace  or  mercy,  delivering  us  from  the  wrath  of  God,  and  ex. 
eitiag  us  to  all  duty.  To  mreeent — (So  chap,  yi,  13 ;  xvi,  19  0  now  actually  to 
Mdubit  before  God,  your  bodiee-^-Thei  is,  yourselves ;  a  part  is  put  for  the  whole ; 
the  rather,  as  in  the  ancient  sacrifices,  of  beasts,  the  body  was  the  whole.  These 
also  are  particularly  named,  in  opposition  to  that  vile  abase  of  their  bodies,  men. 
tioned  chap,  i,  S4.  Several  expressions  follow,  which  have  likewise  a  direct  re- 
6rence  to  other  expressions  in  the  same  chapter ;  m  eaer^fiee — Dead  to  sin,  and 
Uming — Bjr  that  life,  which  is  mentioned  chap,  i,  17,  chap,  vi,  4,  ttc.  HoW — 
flach  as  the  holy  law  requires,  chap,  vii,  19.  Acceptable,  chap,  viii,  8,  which  ie 
ffemr  reaeonmhle  eereice — ^The  worship  of  the  heathens  was  utterly  unreasonable, 
chap,  i,  18,  &jC  ;  so  was  the  glorying  of  the  Jews,  chap,  ii,  3,  &.c.  But  a  Christian 
sots  in  all  things  by  the  highest  reason,  from  the  mercy  of  God  inferring  his 
own  duty. 

S.  And  he  not  conformed — Neither  in  judgment,  spirit,  nor  behaviour ;  to  thie 
werld — ^Which  neglecting  the  will  of  God,  entirely  follows  its  own ;  that  ye  may 
freee — Know  by  sure  trial :  which  is  easily  done  by  him  who  has  thus  presented 
aimself  to  God,  what  ie  that  good^  and  acceptahle,  and  perfect  wiU  of  Ood — ^The 
will  of  God  is  here  to  be  understood  of  all  the  preceptive  part  of  Christianity, 
whioh  is  in  itself  so  etcellently  good,  so  acceptable  to  GU>d,  and  so  perfective  of 
our  natures. 

3.  And  I  eay — He  now  proceeds  to  show  what  thai  will  of  God  is :  through 
^  grace  which  ie  gieen  to  me — ^He  modestly  adds  this,  lest  he  should  seem  to 
forget  his  own  direction ;  to  every  one  that  ie  among  you — Believers  at  Rome. 
Hapoy,  had  they  always  remembered  this !  The  meaeure  o//stlA-— (Treated  of  in 
the  nnt  tad  foUowing  chapters)  from  which  all  other  gifts  and  graces  flow. 

si,  13. 


CHAPTER  XII.  SOT 

in  one  body  wo  have  many  members,  and  all  memben  have  not 

5  the  same  office,  So  we  being  many  are  one  body  in  Christ,  and 

6  every  one  members  of  each  other.  Having  then  gifts  differing  ac- 
cording  to  the  grace  that  is  given  us,  whether  it  be  prophecy,  let 

7  us  prophesy  according  to  the  analogy  of  faith :  Or  ministry,  Ut  us 
wail  on  our  ministering ;  or  he  that  teacheth  on  teaching ;  or  he 

8  that  exhorteth,  on  exhortation.  He  that  imparteth,  let  kim  do  i£ 
with  simplicity ;  he  that  presideth,  with  diligence  ;  he  that  showeth 
mercy,  with  cheerfulness. 

9  Let  love  he  without  dissimulation.     Abhor  that  which  is  evil, 

10  cleave  to  that  which  is  good.    In  brotherly  love  be  full  of  tender 
affection  toward  each  other,  in  honour  preferring  one  another: 

1 1  Not  slothful  in  business,  fervent  in  spirit,  serving  the  Lord :   Re- 

12  joice  in  hope,  be  patient  in  tribulation,  continue  instant  in  prayer. 

13  Communicate  to  the  necessities  of  the  saints,  pursue  hospitality. 

14  Bless  them  who  persecute  you;  bless  and  curse  not.     Rejoice 

15  with  them  that  rejoice,  and  weep  with  them  that  weep.     Agree 

5.  So  toe — ^All  belieyers,  are  one  body~^loee\j  connected  together  in  Chriet* 
and  conseqaently  ought  to  be  helpful  to  each  other. 

6.  Having  then  gyte  differing  according  to  the  grace  which  ie  given  u§ — Gifts 
are  varioua  :  grace  is  one :  whether  it  be  prophecy — ^This,  conndered  ai  an  eztnu 
ordinary  gift,  is  that  whereby  heayenly  mysteries  are  declared  to  men,  or  things 
to  come  foretold.  But  it  seems  here  to  mean  the  ordinary  gift  of  expounding 
Scripture :  let  ue  propheey  according  to  the  analogy  oj  faithr-^i,  Peter  ezpresMS 
it,  as  the  oracles  of  God  :  according  to  the  general  tenor  of  them ;  according  to 
that  grand  scheme  of  doctrine  which  is  deliyered  therein,  touching  original  tin, 
justification  by  faith,  and  present,  inward  saWation.  There  is  a  wondorftil  ani^ 
logy  between  all  these ;  and  a  close  and  intimate  connection  between  the  chief 
heads  of  that  faith  which  was  once  deliyered  to  the  saints.  Erery  article  there, 
fore,  concerning  which  there  is  any  question,  should  be  determined  by  this  mle : 
every  doubtful  scripture  interpreted,  according  to  the  grand  truths  which  ran 
through  the  whole. 

7.  Minietering — As  deacons.  He  that  teacheth  eatecbnmens,  for  whom  par. 
ticular  instructers  were  appoined.  He  that  exhorteth — ^Whose  peculiar  boainwi 
it  was  to  urge  Christians  to  duty,  and  to  comfort  them  in  trials. 

8.  He  that  preeideth^^Thni  hath  the  care  of  a  flock.    He  that  ehoweth  mercw 
In  any  instance,  with  cheerfidneei — Rejoicing  that  he  bath  such  an  opportmuty. 

9.  Having  spoken  of  fiiith  and  its  uruit,  ver.  3,  &c,  he  oomes  now  to  lors* 
The  9th,  10th,  and  11th  Tenee  refer  to  chapter  the  seventh ;  the  13th  v%nt  to 
chapter  the  eighth :  the  13th  verse,  of  communicating  to  the  saints,  whether  Jews 
or  Gentiles,  to  chapter  the  ninth,  6lc.  Part  of  the  16th  verse  ia  repeated  from 
chap,  zi,  25.  Abhor  that  which  ie  evil ;  cleaw  to  that  which  ie  good — Both  in- 
wardly  and  outwardly,  whatever  ill  will  or  danger  may  follow. 

10.  In  honour  preferring  one  another — ^Which  you  will  do,  if  you  habttoally 
consider  what  is  good  in  others,  and  what  is  evil  in  yourselves. 

11.  Whatsoever  ye  do,  do  it  with  your  might.  In  every  business,  diligently 
and  fervently  serving  the  Lord ;  doing  all  to  God,  not  to  man. 

12.  Rejoicing  in  hope — Of  perfect  holiness  and  everlasting  happiness.  Hitherto 
the  apostle  has  been  treating  of  faith  and  love ;  now  of  hop«  also.  (See  the  5lh 
and  8th  chapters.)  Afterward,  of  duties  toward  others ;  saints,  ver.  13.  Pevaa. 
cutors,  ver.  14.    Friends,  strangers,  enemies,  ver.  15,  Sie. 

13.  Communicate  to  the  neceeeitiee  of  the  oainto — ^Relieve  all  Christians  that  art 
in  want.  It  is  remarkable,  that  the  apostle,  treating  expressly  of  the  duties  flaw« 
ing  from  the  communion  of  saints,  yet  never  says  one  word  about  the  dtml. 
Pureue  hoepitality — ^Not  only  embracing  those  that  offer,  but  seeking  opfoit^ 
nities  to  exercise  it. 

14.  Curee  not — ^No,  not  in  your  heart. 

15.  Rejoice — ^The  direct  opponte  to  weeping  i«  langhteg :  but  thii  doci  ntfC  fc 
^  ell  rait  a  '**^-^'  - 


898  ROMANS. 

16  in  the  same  affection  toward  each  other.     Mind  not  high,  but  con- 

17  descend  to  low  things.     Be  not  wise  in  your  own  conceit.     Ren- 
der to  no  man  evil  for  evil.     Provide  things  honest  in  the  sight  of 

18  all  men.     If  it  be  possible,  as  much  as  lieth  in  you,  live  peacea- 

19  bly  with  all  men.     Dearly  beloved,  revenge  not  yourselves,  but 
rather  give  place  unto  wrath;  for  it  is  written,  *  Vengeance  is 

20  mine ;  I  will  repay,  saith  the  Lord.      Therefore  if  t  thy  enemy 
hunger,  feed  him ;  if  be  thirst,  give  him  drink ;  for  in  so  doing 

21  thou  shalt  heap  coals  of  fire  upon  his  head.     Be  not  overcome 
with  evil,  but  overcome  evil  with  good. 

XIII.     Let  every  soul  be  subject  to  the  supreme  powers,  for  there 
is  no  power  but  firom  God ;  the  powers  that  be  are  appointed  by 

2  God.  Whosoever  therefore  resisteth  the  power,  resisteth  the 
appointment  of  God ;  and  they  that  resist  shall  receive  to  them- 

3  selves  condemnation.  For  rulers  are  not  a  terror  to  good  works, 
but  to  evil.  Wouldst  thou  then  not  be  afraid  of  the  power  ?  Do 
that  which  is  good,  and  thou  shalt  have  praise  from  it ;  for  he  is 

4  the  servant  of  Grod  to  thee  for  good.  But  if  thou  dost  that  which 
is  evil,  be  afraid ;  for  he  beareth  not  the  sword  in  vain ;  for  he 

16.  Blind  not  high  thing9 — ^Desire  not  riches,  honour,  or  the  company  of  the 
great. 

17.  Provide — ^Think  beforehand ;  contrive  to  give  aa  little  offsnce  aa  may  be 
to  any. 

19.  Dearly  heloved-^o  he  soflens  the  rugged  spirit,  revenge  not  youroelveor 
bat  leave  that  to  God.  Perhaps  it  might  more  properly  be  rendered.  Leave  room 
for  wrath — ^That  is,  the  wrath  of  God,  to  whom  vengeance  properly  belongs. 

SN).  Feed  him — ^With  your  own  hand :  if  it  be  needful,  even  put  bread  into  his 
mouth.    Heap  eoalo  of  fire  upon  hio  head — ^That  part  which  is  most  sensible. 

"  So  artists  melt  the  suUpn  ore  of  lead. 
By  heapine  coals  of  fire  upon  its  head : 
In  the  kina  warmth  the  metal  learns  to  elow, 
And  pure  from  dross,  the  silver  runs  berow.** 

SI.  And  if  you  we  no  present  fruit,  yet  persevere.  Be  not  overcome  with  evil 
—As  all  are  who  avenge  themselves.  But  overcome  evil  with  good—Conqaer 
joor  enemies  by  kindness  and  patience. 

XIII.  St.  Paul  writing  to  the  Romans,  whoee  city  was  the  seat  of  the  empire, 
■peaks  largelv  of  obedience  to  magistratea.  And  this  was  also  in  efiect  a  public 
apology  for  the  Christian  reliffion.  Let  every  ooul  be  ndject  to  the  9Upr$me  pow- 
era— An  admonition  peculiarly  needful  for  the  Jews.  Power,  In  the  singular 
number,  is  the  supreme  authority;  powers  are  they  who  are  invested  with  it. 
llMt  is  more  readily  acknowledged  to  be  from  God  than  these.  The  apostle 
affirms  it  of  both.  They  are  all  from  God,  who  constituted  all  in  general,  and 
permits  each  in  particular  by  his  providence.  The  powere  that  he  are  appointed 
by  Ood — It  might  be  rendered,  are  subordinate  to,  or  orderly  disposed  under  God : 
implying  that  they  are  God's  deputies  or  vicegerents ;  and,  consequently,  their 
authority  being  in  effect  his,  demands  our  conscientious  obedience. 

S.  whoever  reoieteth  the  vower — In  any  other  manner  than  the  laws  of  the 
eommonity  direct,  ohaU  receive  condemnation— "Soi  only  from  the  magistrate,  but 
from  God  also. 

3.  For  rtdero  are  in  the  general,  notwithstanding  some  particular  ezcep. 
tions,  a  terror  to  evil  works  only.  Wotddet  thou  then  not  he  afraid  ? — There  is 
one  fear  which  precedes  evil  actions,  and  deters  fVom  them :  this  should  always 
lemain.  There  is  another  fear  which  follows  evil  aotions :  they  who  do  well  are 
free  from  this. 

i.  The  sipord— The  instrument  of  capital  punishment  which  Ood  authorizes 
kmtoinfliet. 

»  Devt  Kzzii,  SS.       f  Piov.  nv,  Si,  6te. 


CHAPTER  XIII.  Wl 

it  the  servant  of  God,  an  avenger  for  wrath  against  him  that  doth 

5  evil.    Wherefore  ye  must  needs  be  subject,  not  only  for  wrath,  but 

6  also  for  conscience'  sake.  For  this  cause  ye  pay  tribute  also :  for 
they  are  the  ministers  of  God,  attending  continually  on  this  very 

7  thing.  Render  therefore  to  all  their  dues :  tribute  to  whom 
tnbute  is  due,  custom  to  whom  custom,  fear  to  whom  fear,  honour 

8  to  whom  honour.     Owe  no  man  any  thing,  but  love  one  another ; 

9  for  he  that  loveth  another,  hath  fulfilled  the  law.  For  this,  Thou 
shalt  not  commit  adultery,  thou  shalt  not  kill,  thou  shalt  not  steal, 
thou  shalt  not  bear  false  witness,  thou  shalt  not  covet,  and  if  ikert 
he  any  other  conunandment,  it  is  swnmed  up  in  this  saying.  Thou 

10  shalt  love  thy  neighbour  as  thyself.  Love  worketh  no  evil  to  hit 
neighbour :  therefore  love  is  the  fulfilling  of  the  law. 

11  And  do  this,  knowing  the  season,  that  it  is  high  time  now  to 
awake  out  of  sleep ;  for  salvation  is  nearer  to  us  now  than  when 

12  we  first  believed.  The  night  is  far  spent ;  the  day  is  at  hand ; 
let  us  therefore  put  off  the  works  of  darkness,  and  put  on  the 

13  armour  of  light.  Let  us  walk  decently  as  in  the  day ;  not  in  ban- 
queting and  drunken  entertainments;  not  in  uncleannesses  and 

14  wantonness,  not  in  strife  and  envy.  But  put  ye  on  the  Lord  Jesiis 
Christ,  and  make  not  provision  for  the  flesh,  to  fulfil  the  desires 
thereof, 

5.  Not  only  for  fear  of  wrath — ^That  is,  punishment  from  man ;  hut  for  eon- 
eeienee*  sake — Out  of  obedience  to  God« 

6.  For  this  cause — Because  they  are  the  ministers  (officers)  of  God,  for  the  pub. 
lie  good.     This  very  things — ^The  public  good. 

7.  To  all  magistrates ;  tribute — ^Tazes  on  your  persons  or  estates ;  custom 
For  the  goods  exported  or  imported ;  fear — Obedience ;  honour — ReTerence.    All 
these  are  due  to  the  supreme  power. 

8.  From  our  duty  to  magistrates  he  passes  on  to  general  duties.  To  levs  one 
another — An  eternal  debt  which  can  never  be  sufficiently  diseharged.  But  yet  if 
this  be  rightly  performed,  it  discharges  all  the  rest.  For  he  that  loveth  another'^ 
As  he  ought,  hathfuyUled  the  whole  law — ^Toward  his  neighbour. 

9.  If  there  he  any  other  more  particular  oommandment  toward  our  neighbour, 
as  there  are  many  m  the  law,  it  is  summed  up  in  this — So  that  if  you  was  not 
thinking  of  it,  yet  if  your  heart  was  full  of  love,  you  would  fiilfil  it. 

10.  Therefore  love  is  the  fulfiUing  of  the  law — For  the  same  love  which  restrains 
from  all  evil,  incites  us  to  all  good. 

11.  And  do  this—'FvlSl  the  law  of  love  in  all  the  instances  above  mentioned; 
knowing  the  season — Full  of  grice,  but  hasting  away :  that  it  is  high  time  to  awake 
out  of  sleep — How  beautifully  is  the  metaphor  carried  on !  This  life,  a  night :  the 
resurrection,  the  dav:  the  Gospel  shining  on  the  heart,  the  dawn  of  this  day:  we 
are  to  awake  out  of  sleep;  to  rise  up  and  throw  away  our  night  clothes,  fit  only 
for  darkness,  and  put  on  new.  And  being  soldiers,  we  are  to  arm,  and  prepare 
for  fight,  who  are  encompassed  with  so  many  enemies. 

Th&day  dawns,  when  we  receive  fiuth,  and  then  sleep  gives  place.  Then  it 
is  time  to  rise,  to  arm,  to  walk,  to  work,  lest  sleep  steal  upon  us  again.  Fiaal 
salvation,  glory,  is  nearer  to  us  now  than  when  we  first  believed.  It  is  eon. 
tinually  advancing,  flying  forward  upon  the  swiftest  wings  of  time.  And  that 
which  remains  between  the  present  hour  and  eternity,  is  comparatively  bat  a 
moment. 

13.  Banqueting — Luxurious,  elegant  feasts. 

14.  But  put  ye  on  the  Lord  Jesus  Christ — ^Herein  is  contained  the  whole  of 
our  salvation.  It  is  a  strong  and  beautifhl  expression  for  the  most  intimate  union 
With  nim,  and  being  clothed  with  all  the  graces  which  were  in  him.  The  aposfle 
does  not  say.  Put  on  parity  and  sobriety,  peaoefhlness  and  benevotonee.  Bat  iie 
says  all  this,  and  a  thousand  timet  more  at  onoe,  in  saying.  Put  on  Christ.    Amd 


400  ROMi^NS. 

XIV.     Him  that  is  weak  in  the  faith,  receive;  but  not  to  doubtful 

2  disputations.      For  one  believeth  that  he  may  eat  all   things ; 

3  another  who  is  weak,  eateth  herbs.  Let  not  him  that  eateth 
despise  him  that  eateth  not :  and  let  not  him  that  eateth  not  judge 

4  him  that  eateth;  for  God  hath  receired  him.  Who  art  thou 
that  judgest  another's  servant?  To  his  own  master  he  standeth 
or  falleth.     Yea,  he  shall  be  upheld ;  for  God  is  able  to  uphold 

5  him.  One  man  esteemeth  one  day  above  another;  another  es- 
teemeth  every  day  alike ;  let  every  man  be  fully  persuaded  in  his 

6  own  mind.  He  that  regardeth  the  day,  regardeth  it  to  the 
Lord ;  and  he  that  regardeth  not  the  day,  to  the  Lord  he 
doth  not  regard  it.  He  that  eateth,  eateth  to  the  Lord;  for  he 
giveth  God  thanks ;  and  he  that  eateth  not,  to  the  Lord  he  eateth 

7  not,  and  giveth  God  thanks.  For  none  of  us  liveth  to  himself, 
and  none  dieth  to  himself.     But  if  we  live,  we  live  unto  the  Lord ; 

8  and  if  we  die,  we  die  unto  the  Lord.     Whether  therefore  we  live 

9  or  die,  we  are  the  Lord's.  For  to  this  end  Christ  both  died  and 
lived,  that  he  Ynight  be  the  Lord  both  of  the  dead  and  of  the  living. 

10  But  why  dost  thou  judge  thy  brother?  or  yf\i)f  dost  thou  despise 
thy  broUier?  for  we  shall  all  stand  before  the  judgment  seat  of 

11  Christ.     For  it  is  written,  *  As  I  live,  saith  the  Lond,  every  knee 

12  shall  bow  to  me,  and  every  tongue  shall  confess  to  God.     So  then 

13  every  one  of  us  shall  give  an  account  of  himself  to  God.     Let  us 
therefore  no  longer  judge  one  another ;  but  judge  this  rather,  not 

14  to  lay  a  stumbling  block  or  a  scandal  before  a  brother.     1  know, 

»al»  not  promtion — ^To  raise  foolish  desires ;  or  when  they  are  raised  already,  to 
ntisQr  them. 

XlV.  1.  Him  that  is  weak — ^Through  needless  scruples,  receive — ^With  all  love 
and  courtesy  into  Christian  fellowship:  but  not  to  doubtJfiU  disputation^—AhouX 
questionable  points. 

2.  AU  thinge — All  sorts  of  food,  though  forbidden  by  the  law. 

3.  DeepUe  him  that  eateth  not — As  over  scrupulous,  or  superstitious.  Judge 
iim  that  eateth — As  profiuie,  or  taking  undue  liberties :  for  God  hath  received 
Ami— Into  the  number  of  his  children,  notwithstanding  this. 

5.  One  day  above  another — ^As  new  moons  and  other  Jewish  festivals.  Let  ever^ 
man  be  fully  pereuaded — ^That  a  thing  is  lawful  before  he  doee  it. 

6.  Regardeth  it  to  the  Lord — That  is,  out  of  a  princi]de  of  conscience  toward 
God.  To  the  Lord  he  doth  not  regard  it — He  also  acts  from  a  principle  of  con  ■ 
science.    He  that  eateth  not — Flesh,  giveth  God  thanks — For  his  herbs. 

7.  None  of  us — Christians,  in  the  things  we  do,  liveth  to  htmself^-lB  at  his  owi. 
disposal ;  doth  his  own  will. 

10.  Or  why  dost  thou  despise  thy  brother  ? — Hitherto  the  apostle  has  addressed 
the  weak  brother.    Now  he  speaks  to  the  stronger. 

11.  As  I  live — An  oath  proper  to  him,  because  he  only  possesseth  life  infinite 
and  independent.  It  is  Christ  who  is  here  termed  both  Lord  and  God ;  as  it  is 
he  to  whom  we  live,  and  to  whom  we  die.  Every  tongue  shall  confess  to  God — 
Shall  own  him  as  their  riffhtful  Lord ;  which  shul  then  only  be  accomplished  in 
its  full  extent.  The  Lord  grant  we  moj  find  mercy  in  that  day !  And  may  i* 
abo  be  imparted  to  those  who  have  differed  from  us !  Yea,  to  those  who  have 
censured  and  condemned  us  for  things  which  we  have  done  from  a  desire  to  please 
him,  or  refused  to  do,  from  a  fear  of  offending  him. 

13.  But  judge  this  rather  concerning  ourselves,  not  to  lay  a  stumbling  block — 
Bv  movine  him  to  do  as  thou  dost,  though  against  his  oonsciesce ;  or  a  scandal-^ 
Movinff  hm  to  hate  or  judge  thee. 

A.  J  mm,  assured  by  ths  Lord  Jsouo-^Toths^s  bj  a  pwticalo  levelation,  thmi 

*  Isaiah  tlv,n; 


CHAPTER  XY.  4Q1 

and  am  assured  bv  the  JjOrd  Jesus,  that  nothing  ts  unclean  of 
itself;  but  to  him  tliat  accountetli  any  thing  to  be  unclean,  it  is 

15  unclean.    But  if  thy  brother  t>  grieved  by  thy  meat,  thou  no  longer 
walkest  charitably.     Destroy  not  him  by  thy  meat,  for  whom 

16  Christ  died.     Therefore   let  not  your  good  be  evil  spoken  of. 

17  For  the  kingdom  of  God  is  not  meat  and  drink,  but  righteous* 

18  ness,  and  peace,  and  joy  in  the  Holy  Ghost.    And  he  that  in  these 

19  serveth  Christ,  is  acceptable  to  God,  and  approved  by  men.  Let 
us  therefore  pursue  the  things  that  tend  to  peace,  and  to  mutual 

20  edification.  For  meat  destroy  not  the  work  of  God.  All  things 
indeed  are  pure  :  but  it  is  evil  to  that  man  who  eateth  with  offence. 

21  It  is  good  not  to  eat  flesh,  neither  to  drink  wine,  nor  to  do  any  thing 
whereby  thy  brother  stumbleth,  or  is  offended,  or  made  weak. 

22  Hast  thou  faith  ?  have  it  to  thyself  before  God.     Happy  is  he  that 

23  condemneth  not  himself  in  that  thing  which  he  alloweth.  But  he 
that  doubteth  is  condemned  if  he  eat,  because  it  is  not  of  faith ;  for 
whatsoever  is  not  of  faith  is  sin. 

XV.      Therefore  we  who  are  strong  ought  to  bear  the  infirmities 

2  of  the  weak,  and  not  to  please  ourselves.     Let  every  one  of  us 

3  please  his  neighbour,  for  his  good  to   edification.     For  Christ 
pleased  not  himself;  but  as  it  is  written,  *The  reproaches  of 

there  U  nothing — ^Neither  flesh  nor  herbs,  uneletai  of  tf«e(^Unlawful  miller  the 
Gospel. 

15.  If  thy  brother  i$  grieved — ^That  is,  wounded,  led  into  sin,  destroy  not  Am 
for  whom  Christ  died—^o  we  see  he  for  whom  Christ  died  may  be  destroyed ! 
with  thy  meat — Do  not  value  thy  meat  more  than  Christ  valued  his  life. 

16.  Let  not  then  your  good  and  lawful  liberty  be  evil  spoken  of — By  being  oifta. 
sive  to  others. 

17.  For  the  kingdom  of  God — ^That  is,  true  religrion,  does  not  consist  in  ezter 
nal  observances ;  but  in  righteousness,  the  image  of  God  stamped  on  the  hewt, 
the  love  of  God  and  man,  accompanied  with  the  peace  that  passeth  all  understand. 
ing,  and  joy  in  the  Holy  Ghost. 

18.  In  these — Righteousness,  peace,  and  jov.     Men — ^Wise  and  good  men. 

19.  Peace  and  eaifieation  are  closely  joined.  Practical  divinity  tends  equally 
to  peace  and  to  edification.  Controyersial  divinity  less  directly  tends  to  ediC- 
cation ;  although  sometimes,  as  they  of  old,  we  cannot  build  without  it,  Nsh. 
iv.  17. 

20.  T*hs  work  of  Ood — ^Which  he  builds  in  the  soul  by  faith,  and  in  the 
Church  by  concord.  It  is  evU  to  that  man  who  eateth  with  offence — So  at  to 
offend  another  thereby. 

21.  Thy  brother  stumbleth — By  imitating  thee  against  his  conscience,  contrary 
to  righteousness ;  or  is  offended  at  what  thou  dost,  to  the  loss  of  his  peace ;  or 
made  weak ;  hesitating  between  imitation  and  abhorrence,  to  the  loss  of  that  joy 
in  the  Lord  which  was  his  strength. 

22.  Hast  thou  faith  ?— That  all  things  are  pure,  have  it  to  thyself  before  Ood^ 
In  circumstances  like  these,  keep  it  to  thyself,  and  do  not  offend  others  by  it. 
Happy  is  he  that  condemneth  not  himself— -By  an  improper  use  of  even  innocent  ^ 
things.     And  happy  is  he  who  is  free  worn  a  doubting  conscience :  he  that  hath 
this  may  allow  the  thing,  yet  condemn  himself  for  it 

23.  Because  it  is  not  of  faith — He  does  not  believe  it  lawful.  And  in  all  these 
cases,  whatsoever  is  not  of  faith  is  sin — ^Whatever  a  man  does,  without  a  foil 
persuasion  of  its  lawfulness,  it  is  sin  to  him. 

XV.  1.  We  foht^  are  strong — Of  a  clearer  judgment,  and  free  from  these 
pies.    And  not  to  please  ourselves — Without  any  renrd  to  others. 
2.  For  his  good — ^This  is  a  general  word ;  edification  is  one  species  of  food. 

«PMbBlui.  9 
26 


4M  ROMANS 

4  Ihenk  that  reproached  thee,  fell  upon  me.  For  whatsoever  things 
were  written  aforetime,  were  written  for  our  instruction,  that  we, 
through  patience  and  consolation  of  the  Scriptures,  may  have 

5  hope.  Now  the  God  of  patience  and  consolation  give  you  to 
think  the  same  thing,  one  with  another^  according  to  Christ  Jesus, 

6  That  ye  may  with  one  mind  and  one  mouth  glorify  the  God  and 

7  Father  of  our  Lord  Jesus  Christ.  Wherefore  receive  ye  one 
another,  as  Christ  also  hath  received  you,  to  the  glory  of  God. 

8  Now  I  say,  Christ  Jesus  was  a  servant  of  the  circumcision,  foi 
the  truth  of  God,  to  confirm  the  promises  made  to  the  fathers: 

9  And  that  the  Gentiles  might  glorify  God  for  his  mercy,  as  it  is 
written,  *  For  this  cause  I  will  confess  to  thee  among  the  Gen- 

10  tiles,  and  sing  unto  thy  name.     And  again  he  saith,  f  Rejoice,  ye 

11  Gentiles,  with  his  people.     And  again,  :^  Praise  the  Lord,  all  ye 

12  Gentiles,  and  laud  him,  all  ye  people.  And  again  Isaiah  saith, 
^  There  shall  be  the  root  of  Jesse,  and  he  that  ariseth  to  rule  over 

18  Uie  Gentiles :  in  him  shall  the  Gentiles  hope.  Now  the  God  of 
hope  fill  you  with  all  joy  and  peace  in  believing,  that  ye  may  abound 
in  hope  by  the  power  of  the  Holy  Ghost. 

14  And  I  myself  also  am  persuaded  of  you,  my  brethren,  that  ye 
likewise  are  full  of  goodness,  being  filled  with  all  knowledge,  and 

15  able  to  admonish  one  another.  Nevertheless,  brethren,  I  have 
written  the  more  boldly  to  you  in  some  respect,  as  putting  you  in 

16  mind,  because  of  the  grace  which  is  given  to  me  of  God,  That  1 

3.  But  bore  not  only  the  infirmitios,  bat  reproaches  of  his  brethren,  and  so 
fhlfiUod  that  scripture. 

4.  Aforetime — In  the  Old  Testament :  that  we  through,  ^tienqt  and  eofuoUttion 
cf  the  Scrpturee  might  have  hope — ^That  througrh  the  consolation  which  God  givea 
us  by  these,  we  may  have  patience  and  a  joyful  hope. 

5.  According  to  the  power  of  Jesus  Christ. 

6.  That  ye — Both  Jews  and  Gentiles,  believing  with  one  mind,  and  confessing 
with  one  mouth. 

7.  Receive  ye  one  another — ^Woak  and  strong,  with  mutual  love. 

8.  JVat0  /  eay — ^The  apostle  here  shows  how  Christ  received  us :  Christ  Je. 
aue—JesuB  is  the  name,  Christ  the  surname.  The  latter  was  first  known  to  tho 
Jews,  the  former  to  the  Gentiles.  Therefore  he  is  styled  Jesus  Christ,  when  tho 
words  stand  in  the  common  natural  order.  When  the  order  is  inverted,  as  here, 
the  office  of  Christ  is  more  solemnly  considered :  woe  a  servant — Of  his  Father ; 
efthe  eircvmcision — For  the  salvation  of  the  circumcised,  the  Jews.  For  the  truth 
cf  Ood — ^To  manifest  the  truth  and  fidelity  of  God. 

9.  At  it  it  toritten — In  the  18th  Fbalm,  where  the  Gentiles  and  Jews  are  spo. 
ken  of,  as  joining  in  the  worship  of  the  God  of  Israel. 

IS.  There  shall  be  the  root  of  Jesse — That  kings  and  the  Messiah  should  spring 
from  his  house  was  promised  to  Jesse  before  it  was  to  Dayid.  In  him  shut  the 
OentiUs  hope — ^Who  before  had  been  without  hope,  Eph.  ii,  12. 

13.  Now  the  God  of  hope — A  fflorious  title  or  God;  but  till  now  unknown  to 
the  heathens,  for  their  goddess  Hopct  like  their  other  idols,  was  nothing ;  whose 
temple  at  Rome  was  burnt  by  lightning.  It  was  indeed  built  again  not  long  afler, 
but  was  again  burnt  to  the  ground. 

14.  There  are  several  condusiona  ef  this  epistle.  The  first  begins  at  tliis 
verse,  the  second,  chap,  zvi,  1 ;  the  third,  ver.  17 ;  the  fourth,  ver.  SI ;  and  tho 
5th,  ver.  25.  Ye  are  fuU  of  goodness — By  being  created  anew,  and  filled  with 
aU  knowledge — By  long  experience  of  the  things  of  God :  To  adtnonish — To  in. 
Btmot,  and  confirm. 

15.  Beeamae  of  the  grace — ^That  is,  beoanse  I  am  an  apostle  of  the  Gentiles. 

zviii,40.       t  Drat. xxxO, «.       t  P^iilB emi,  1.       $  Isaiah  n,  10. 


CHAPTER  XV,  403 

should  be  the  servant  of  Jesus  Christ  to  the  Gentiles,  ministering 
the  Gk>spel  of  God,  that  the  offering  up  of  the  Gentiles  may  be 

17  acceptable,  being  sanctified  by  the  Holy  Ghost.  I  have  therefore 
whereof  to  glory,  through  Jesus  Christ,  in  the  things  pertaining  to 

18  Grod.  For  I  will  not  dare  to  speak  of  any  thing  which  Christ  hath 
not  wrought  by  me,  to  make  the  Gentiles  obedient,  by  word  and 

19  deed,  through  mighty  signs  and  wonders,  by  the  power  of  the 
Spirit  of  God,  so  that  I  have  fully  preached  the  Gospel  of  Christ, 

20  from  Jerusalem  round  about,  as  far  as  lUyricum :  Striving  so  to 
preach  the  Gospel,  not  where  Christ  had  been  named,  lest  I  should 

21  build  upon  another  man's  foundation.  But  as  it  is  written,  *  They 
to  whom  he  was  not  spoken  of,  shall  sec  ;  and  they  that  have  not 

22  heard  shall  understand.     Therefore  I  was  also  long  hindered  from 

23  coming  to  you.  But  now,  having  no  longer  place  in  these  coun- 
tries, and  having  had  a  great  desire  for  many  years  to  come  to  you, 

24  Whenever  I  go  into  Spain,  I  hope  to  see  you  as  I  pass  by,  and  to 
be  brought  forward  by  you  in  my  way  thither,  if  first  I  may  be  some- 
what satisfied  with  ycmr  company. 

25  But  I  am  now  gomg  to  Jerusalem,  serving  the  saints.     For  it 

26  hath  pleased  them  of  Macedonia  and  Achaia  to  make  a  contribu 

27  tion  for  the  poor  of  the  saints  that  are  in  Jerusalem.  It  hath 
pleased  them,  and  they  are  their  debtors.      For  if  the  Gentiles 

'-■'■'  *' 

16.  The  leering  up  of  the  Oentile* — Ab  living  sacrifices. 

17.  /  have  whereof  to  glory  through  Jeaue  Chriet — All  my  gloiying  is  in  and 
through  him. 

18.  By  word — hy  the  power  of  the  Spiritt  hy  deed — Namely,  through  mightf 
sigpfis  and  wonders. 

20.  Not  where  Chriet  had  been  named — These  places  he  generally  declined, 
(though  not  altogrether,)  having  a  holy  ambition  (so  the  Greek  word  means) 
to  miULe  the  first  proclamation  of  the  Gospel,  in  places  where  it  was  quite  nn- 
heard  of^  in  spite  oif  all  the  difficulty  and  dangers  that  attended  it.  Lett  I  akould 
build  upon  another  maiCe  foundation — The  providence  of  God  seemed  in  a  special 
manner,  generally,  to  prevent  this,  (though  not  entirely,)  lest  the  enemies  of  the 
apostle,  who  sought  every  occasion  to  set  light  by  him,  should  have  had  room  to 
say,  that  he  was  Iwhind  otner  apostles,  not  being  sufficient  for  planting  of  Churches 
himself,  but  only  for  preaching  whore  others  h^  been  already ;  or  that  be  declined 
the  more  difficult  part  of  the  ministry. 

22.  Therefore  I  hate  been  long  hindered  from  coming  to  you — Among  whom 
Christ  had  been  named. 

23.  Having  no  longer  place  in  theee  parte — Where  Christ  has  now  been  proaohed 
in  every  city. 

24.  Into  Spain — TThcre  the  Gospel  had  not  yet  been  preached.  Iffirwt  I  may 
be  eomewhat  aatiefied  with  your  company — How  remarkable  is  the  modesty  with 
which  he  speaks  7  They  might  rather  desire  to  be  satisfied  with  his.  Somewhat 
satisfied,  intimating  the  shortness  of  his  stay.  Or  perhaps,  that  Christ  alone  can 
thorou|dily  satisfy  the  soul. 

26.  The  poor  of  the  eainte  that  are  in  JerueaUm — It  can  by  no  mean^  be  inf^r. 
red  from  this  expression,  that  the  community  of  goods  among  the  Christians  was 
then  ceased.  All  that  can  be  gathered  from  it  is,  that  in  Uiis  time  of  extreme 
dearth,  (Acts  xi,  28, 99,)  some  of  the  Church  in  Jerusalem  were  in  want,  the  rest 
being  barely  able  to  subsist  themselves,  but  not  to  supply  the  necessities  of  their 
brethren. 

27.  It  hath  pleaeed  them,  and  thty  are  their  debtoro — ^That  is,  they  are  bound  to 
it,  in  justice  as  well  as  mercy.  Spiritual  thinge — By  the  preaching  of  the  Gos. 
pel :  carnal  thingo-^Thioga  needful  for  the  body. 

*  Isaiah  liii,  1& 


404  ROMANS. 

have  partaken  of  the^r  spiritual  things,  they  ought  to  minister  to 

28  them  in  carnal  things.     When  therefore  I  have  performed  this,  and 

29  sealed  to  them  this  fruit,  I  will  go  by  you  into  Spain.     And  1  know 
that  when  I  come  to  you  I  shall  come  in  the  fulness  of  the  bless- 

30  ing  of  the  Gospel  of  Christ.     Now  I  beseech  you,  brethren,  by 
our  LfOrd  Jesus  Christ,  and  by  the  love  of  the  Spirit,  to  strive  to- 

31  gether  with  me,  in  your  prayers  to  God  for  me.  That  I  may  be  de- 
livered from  the  unbelievers  in  Judea,  and  that  my  service  at  Jeru- 

32  salem  may  be  acceptable  to  the  saints :  That  I  may  come  to  you 
with  joy  by  the  will  of  God,  and  may  be  refreshed  together  with 

33  you.     Now  the  God  of  peace  he  with  you  all. 

XVI.     I  commend  unto  you  Phehe  our  sister,  who  is  a  servant  of 

2  the  Church  in  Cenchrea.  That  ye  may  receive  her  in  the  Lord,  as 
becometh  saints,  and  help  her  in  whatsoever  busmess  she  needeth 
you :    for  she  hath  been  a  helper  of  many,  and  of  myself  also. 

3  Salute  Priscilla  and  Aquila,  mv  fellow  labourers  in  Christ  Jesus : 

4  Who  for  my  life  have  laid  doWn  their  own  necks;  to  whom 
not  I  alone  owe  my  thanks,  but  likewise  all  the  Churches  of  the 

5  Gentiles.  Salute  also  the  Church  that  is  in  their  house.  Salute 
my  beloved  Epenetus,  who  is  the  first  fruits  of  Asia  unto  Christ. 

28.  When  I  have  wealed  to  them  this  fruit — ^When  I  have  safely  delivered  to 
them,  aa  under  seal,  thia  frait  of  their  brethren's  love.  /  will  go  by  you  into  Spain 
— Such  was  his  design.  But  it  does  not  appear,  that  Paul  went  into  Spain. 
There  are  often  holy  purposes  in  the  minds  of  good  men,  which  are  overruled  by 
the  providence  of  God,  so  as  never  to  take  effect.  And  yet  they  are  precious  iu 
the  sight  of  God. 

30.  /  heeeech  you — hy  the  love  of  the  Spirit — That  is,  by  the  love  which  is  the 
genuine  fruit  of  the  Spirit.  To  strive  together  with  me  in  your  prayers — ^He  most 
pray  himself,  who  would  have  others  strive  toflrether  with  him  m  prayer.  Of  all 
the  apostles,  St.  Paul  alone  is  recorded  to  desire  the  prayers  of  the  faithful  for 
himself.  And  this  he  generally  does  in  the  conclusions  of  his  epistles :  yet  not 
without  making  a  difference.  For  he  speaks  in  one  manner  to  them  whom  he 
treats  as  his  children,  with  the  gravity  or  oven  severity  of  a  father,  (such  as 
Timothy,  Titus,  the  Corinthians,  and  Galatians,)  in  another,  to  them  whom  he 
treats  rather  like  equals,  such  as  the  Romans,  Ephesians,  Thessalonians,  Colos- 
sians,  Hebrews. 

31.  1.  That  I  may  be  delivered — ^He  is  thus  urgent  from  a  sense  of  the  impor. 
tance  of  his  life  to  the  Church.  Otherwise  he  would  have  rejoiced  to  depart, 
and  to  be  with  Christ.  And  that  my  service  may  be  acceptable — In  spite  of  all 
their  prejudices ;  to  the  end  the  Jewish  and  Grentile  believers  may  be  knit  together 
in  tender  love. 

32.  That  J  may  come  to  you — ^This  refers  to  the  former,  with  joy — ^To  the  lat. 
ter  part  of  the  preceding  verse. 

XVI.  /  commend  unto  you  Phebe — ^The  bearer  of  this  letter.  A  servant — The 
Greek  word  is  a  deaconess,  of  the  Church  in  Cenchrea — In  the  apostolic  age,  some 
grave  and  pious  women  were  appointed  deaconesses  in  every  Church.  It  was  their 
office  not  to  teach  publicly,  but  to  visit  the  sick,  the  women  in  particular,  and  to 
minister  to  them  both  in  their  temporal  and  spiritual  necessities. 

2.  In  the  Lord — That  is,  for  the  Lord*s  sake,  and  in  a  Christian  manner.  St. 
Paul  seems  fond  of  this  expression. 

4.  Who  have  for  my  life^  as  it  were  laid  down  their  own  necks,  that  is,  exposed 
themselves  to  the  utmost  danger,  but  likewise  all  the  Churches  of  the  Gentiles — 
Even  that  at  Rome,  for  preserving  so  valuable  a  life. 

5.  Salute  the  Church  that  is  in  their  house — Aquila  had  been  driven  from  Rome 
in  the  reign  of  Claudius,  but  was  now  returned,  and  performed  the  same  part 
there,  which  Gaius  did  at  Corinth,  chap,  zvt,  93.  Where  any  Christian  had  a 
Urge  house,  then  tb^  aU  asswnhlad  tofsthsr;  though  as  yet  the  Chnstians  at 


CHAPTER  XVI.  405 

6  Salute  Mary;  who  hath  bestowed  much  labour  on  us.     Salute 

7  Andronicus  and  Junius,  my  kinsmen,  and   my  fellow   prisoners, 
who  are  of  note  among  the  apostles,  who  also  were  in  Christ  be- 

8  fore  me.     Salute  Amplias,  my  beloved  in  the  Lord.     Salute  Urba- 

9  nus,   our   fellow  labourer   in   Christ,  and  my  beloved   Stachys. 

10  Salute  Apelles,  approved  in  Christ.     Salute  those  of  the  family  of 

1 1  Aristobulus.     Salute  my  kinsman  Herodion.     Salute  those  tf  the 

12  family  of  Narcissus,  who  are  in  the  Liord.     Salute  Tr3rphena  and 
Tryphosa,  who  labour  in  the  Lord.     Salute  the  beloved  Persia, 

13  who  hath  laboured  much  in  the  Lord.     Salute  Rufus,  chosen  in 

14  the  Lord,  and  his  mother  and  mine.     Salute  Asyncritus,  Phlegon, 
Hermes,  Patrobus,  Hermas,  and  the  brethren  who  are  with  them. 

15  Salute  Philologus  and  Julias,  Nereus  and  his  sister,  and  Ol3rmpa8, 

16  and  all  the  saints  that  are  with  them.     Salute  one  another  with  a 
holy  kiss.     The  Churches  of  Christ  salute  you. 

17  Now  I  beseech  you,  brethren,  mark  them  who  cause  divisions 
and  offences,  contrary  to  the  doctrine  which  ye  have  learned,  and 

1 8  avoid  them.     For  such  serve  not  the  Lord  Jesus  Christ,  but  their 
own  belly,  and  by  good  words  and  fair  speeches  deceive  the  hearts 

Rome  had  neither  bishop*  nor  deaconi.  So  ikr  were  they  from  any  shadow  of 
papal  power.  Nay,  there  does  not  appear  to  hare  been  then  in  the  whole  city 
any  more  than  one  of  these  domestic  Churches.  Otherwise  there  can  be  no 
doubt,  but  St.  Paul  would  have  saluted  them  alsa  fpeneliM— Althougrh  the 
apostle  had  never  been  at  Rome,  yet  had  he  many  acquaintance  there.  But 
here  is  no  mention  of  lanus  or  Clemens,  whence  it  appears,  they  did  not  come 
to  Rome  till  after  this.  The  fartt  fruiu  ofAna^Tbe  first  convert  in  the  IVc 
consular  Asia. 

7.  Who  are  of  note  among  the  apootleo-^Thtj  seem  to  hsTO  been  some  of  the 
most  early  converts.    FeUow  j^rioonero — For  the  Gospel's  sake. 

9.  Our  fellow  labourer — Mine  and  Timothy's,  ver.  91. 

10.  Thoee  of  the  family  of  Aristebuluo  ana  Nareiotne,  who  are  in  the  Lordr^lt 
deems  only  part  of  their  families  were  converted.  Probably  some  of  them  were 
not  known  to  St.  Paul  by  face,  but  only  by  character.  Faith  does  not  create  mo- 
roseness  but  courtesy,  which  even  the  gravity  of  an  apostle  did  not  hinder. 

12.  Salute  Tryphena  and  Tryphoea — Probably  thev  were  two  sisters. 

13.  Salute  Rufuo — Perhaps  the  same  that  is  mentioned,  Mark  zv,  91 ;  and  kio 
mother  and  mine — ^This  expression  may  only  denote  the  tender  care  which  RufusPa 
mother  had  taken  of  him. 

14.  Salute  Aoffnerituo,  PkUgon^  Ae^ — ^He  seems  to  join  those  together,  who 
were  joined  by  kindred,  nearness  of  habitation,  or  any  other  circumstance.  It 
could  not  but  encourage  the  poor,  especially  to  be  saluted  by  name,  who  perhaps 
did  not  know  that  the  apostlvhad  ever  heard  of  them.  It  is  observable,  that  while 
the  apostle  forgets  none  who  are  worthy,  yet  he  adjusts  the  nature  of  his  saluta. 
tion  to  the  degrees  of  worth  in  those  whom  he  salutes. 

15.  SaluU  all  the  samto— Had  St.  Peter  been  then  at  Rome,  St.  Paul  would 
doubtless  have  saluted  him  by  name ;  since  no  one  in  this  numerous  catalogue  was 
of  an  eminence  comparable  to  his.  But  if  he  was  not  then  at  Rome,  the  whole 
Roman  tradition,  with  regard  to  the  succession  of  their  biehops,  fails  in  the  moet 
fundamental  article. 

16.  Salute  one  another  with  a  holy  H«»— Termed,  by  St.  Peter,  the  kiss  of  lovVi 
1  Pet.  V,  15.  So  the  ancient  Christians  concluded  all  their  solemn  offices,  the  men 
saluting  the  men,  and  the  women  the  women.  And  this  apostolical  custom  seems 
to  have  continued  for  some  ages  in  all  Christian  Churches. 

17.  Mark  them  who  eauoe  aivisiono — Such  there  wore  therefore  at  Rome  also. 
Avoid  them — Avoid  all  unnecessary  intercourse  with  them. 

18.  By  good  worde — Concerning  themselves,  making  great  promises,  and  fair 
fpeeehee^-^OoncBtnmg  you,  praising  and  flattering  yon.  The  iUrmJess— Who  doing 
no  ill  themselves,  are  not  upon  their  guard  against  them  that  do. 


406  ROMANS. 

19  of  the  harmless.  For  your  obedience  is  come  abroad  nnto  all  men. 
I  rejoice  therefore  on  your  behalf;  but  I  would  hare  you  wise  with 
regard  to  that  which  is  good,  and  simple  with  regard  to  that  which 

20  is  evil.  And  the  God  of  peace  shall  bruise  Satan  under  your  feet 
shortly.     The  grace  of  our  Lord  Jesus  Christ  he  with  you. 

21  Timotheus  my  fellow  labourer,  and  Lucius,  and  Jason,  and  Sosi- 

22  pater  my  kinsmen,  salute  you.  I,  Tertius,  who  wrote  this  epistle, 
salute  you  in  the  Lord.     Uaius,  my  host,  and  of  the  whole  Church, 

23  saluteth  you.     Elrastus,  the  chamberlain  of  the  city,  salutelh  you, 

24  and  Quartus,  a  brother.  The  grace  of  our  Lord  Jesus  Christ  be 
with  you  all. 

25  Now  to  him  who  is  able  to  stablish  you  according  to  my  Gospel, 
and  the  preaching  of  Jesus  Christ,  (according  to  the  revelation  of  the 

26  mystery  kept  secret  since  the  world  began.  But  now  made  manifest, 
and  by  the  Scriptures  of  the  prophets,  according  to  the  command- 
ment of  the  eternal  Gr6d,  made  known  to  all  nations  for  the  obedi- 

27  ence  of  faitli :)  To  the  only  wise  God,  to  him  he  glory  throu^ 
Jesus  Christ  for  erer.     Amen ! 

19.  But  I  would  have  yon — Not  only  obedient,  bat  discreet  also,  wiet  with  re. 
gard  to  that  which  ie  good — As  knowing  in  this  as  possible,  and  sim^  with  regard 
to  that  which  ie  evil — As  ignorant  of  this  as  possible. 

90.  The  Ood  of  peace — The  author  and  lorer  of  H,  fairing  a  blessing  to 
your  discretion,  ehatl  bruiee  Satan  under  your  feet — Shall  defeat  all  the  artifices 
of  that  sower  of  tares,  and  unite  you  more  and  more  together  in  love. 

91.  Timetheue  my  fellow  labourer — Here  he  is  named  eyen  before  St.  Paul's 
]^insmen.  But  as  be  had  never  been  at  Rome,  he  is  not  named  in  the  beginning 
of  the  opistlo. 

22.  /,  Tertiuet  who  wrote  thie  epietUt  ealute  ye*— Tertiiis,  who  wrote  what  the 
apostle  dictated,  inserted  this,  either  by  St.  Paul's  exhortation,  or  ready  permis. 
sion.  Oaiue — ^The  Corinthian,  1  Cor.  i,  14,  my  heet,  and  ef  the  whole  Church^-- 
Who  probably  mot  for  some  time  in  his  house. 

23.  The  chamberlain  ef  the  <^'<y— Of  Corinth. 

35.  Now  to  hhn  who  ie  Me — ^The  last  words  of  this  epistle  exactly  answer  the 
first,  chap,  i,  1^ :  in  particular,  conoeminff  the  power  of  God,  the  Crospel,  Je. 
sus  Christ,  the  Scriptures,  the  obedience  of  faith,  all  nations,  to  etahlieh  you — 
Both  Jews  and  Gentilee,  according  to  my  Goepel,  and  the  preaching  ef  Jeeue  Vhriei 
— ^That  is,  according  to  the  tenor  of  the  Gospel  of  Jesus  Christ,  which  I  preach. 
According  to  the  revelation  of  the  myetery — Of  the  calling  of  the  Gentiles,  which 
as  plainly  as  it  was  foretold  in  the  prophets,  was  still  hid  firom  many  even  of  the 
bflieviog  Jews. 

36.  According  to  the  cemmandment — ^The  foundation  of  the  apostolical  office,  of 
the  eternal  Go£—A  mora  proper  epithet  could  not  be.  A  new  dispensation  infers 
no  change  in  God.  Known  unto  him  are  all  his  works,  and  eveiy  yariation  of 
them,  from  eternity,  made  known  to  all  natione — Not  barely  that  they  might  know, 
but  enjoy  it  also,  throuji^li  obeying  the  faith. 

37.  To  the  only  wiee  Ood~-WhoeB  manifold  wisdom  is  known  in  the  Church 
through  the  Gospel,  Eph.  iii,  10.  To  him  who  is  able,  and  to  the  wise  God  are 
joiner*,  as  1  Cor.  i,  34,  where  Christ  is  styled  the  wisdom  of  God,  and  the  power 
of  God.  To  him  be  glory  through  Christ  Jesus  for  erer.  And  kit  every  believer 
tay.  AmenS 


NOTES 

ST.  PAUL'S  FIRST  EPISTLE  TO  THE  CORINTHIANS- 


Ck>AUfTB  was  a  city  of  Acbaia,  situate  on  the  isthmtiB  which  joins  Pekoonna. 
sns,  now  called  the  moreot  to  the  Test  of  Greece.  Being  so  advantageooriy  situ, 
ated  for  trade,  the  inhabitants  of  it  abounded  in  riches,  which  by  too  natural  a 
consequence  led  them  into  luxury,  lewdness,  and  all  manner  of  vice. 

Yet  eyen  here  St.  Pnul  planted  a  numerous  Church,  chiefly  of  heathen  con. 
Terts :  to  whom,  about  three  years  aiier  he  had  left  Corinth,  he  wrote  this  epistle 
from  EphesuB :  as  well  to  correct  various  disorders  of  which  they  were  guilty, 
as  to  answer  some  questions  which  they  had  proposed  to  him 

THB  inSTLK  OONnSTC  OT 

I.  The  inscription       .      ' Chap,  i,  1-^ 

II.  The  treatise  itself^  in  which  is, 

1.  An  exhortation  to  concord,  beating  down  all  giorying  in  the 

flesh 4-iT,91 

9.  A  reproof, 

1.  For  not  excommonicating  the  incestuous  person  •        .        •     ▼,  1-13 

2.  For  going  to  law  before  heathen  judges  .        •        •    "n,  1-11 

3.  A  dissuasfve  from  fornication 13-^ 

4.  An  answer  to  the  questions  they  had  proposed  concerning 

marriage Tii*  1, 10, 25,  36, 39 

5.  Concerning  things  sacrificed  to  idols   .        •        .        •       Tiii,  1-ix,  I 

6.  Concerning  the  veiling  of  women S-16 

7.  Concerning  the  Lord's  Supper     ..••••        17-34 

8.  Concerning  spiritual  gifts xii,  xiii,  xir 

9.  Concerning  the  resurrection xy,  1-58 

10.  Concerning  the  collection  for  the  poor;  the  coming  of 

himself;  of  Timothy ;  of  ApoUos ;  the  sum  of  all  •     zfi,  1,  5, 10 

19, 13, 14 

III.  The  condnaion 15»  17  19-94 


L  CORINTHIANS- 


1  Paul,  called  to  be  an  apostle  of  Jesus  Christ,  through  the  will  of 

2  God,  and  Sosthenes  the  brother.  To  the  Church  of  God,  which  is  in 

===^ — ^  ■       ■  ■— ^ 

Ver.  1.  Paylt  called  to  be  on  a;ie0(2s— There  is  great  propriety  in  erery  clanee  of 
the  salu^tion,  particularly  in  this,  as  there  were  some  in  the  Church  of  Corintht 
who  called  the  anthority  of  his  mission  in  question :  tknugh  the  will  tf  €hd^^ 
Called  the  commandment  of  God,  1  Tim.  i,  1.  This  was  to  the  Churehes  lh« 
ground  of  his  authority ;  to  Paul  himself^  pf  an  hnmUerand  ready  mind.  By  ths 
mention  of  God,  the  authority  of  man  is  excluded.  Gal.  if  1,  by  the  mention  of 
the  will  of  God,  the  merit  of  Paul,  ohap.  xr,  8,  &c.  And  Soeikene§-^A  Co. 
rinthian,  St.  Paul's  companion  in  travel.  It  was  both  humility  and  prudence  ir 
the  apostle,  thus  to  join  his  name  with  his  own,  in  an  epistle  wherefai  he  was  to 
reproye  so  many  irregularities.     So9thene§  the  Arstibcf— Probably  this  woid  m 


408  I.  CORINTHIANS. 

Corintfi,  to  them  who  are  sanctified  through  Christ  Jesus,  called 
and  holy,  with  all  that  in  every  place  call  upon  the  name  of  our  Lord 

3  Jesus  Christ,  hoth  theirs  and  ours :  Grace  be  unto  you,  and  peace 
from  God  our  Father,  and  the  Lord  Jesus  Christ. 

4  I  thank  my  God  always  on  your  behalf,  for  the  grace  of  God 

5  which  is  given  to  you  by  Christ  Jesus :  That  in  every  thing  ye  are 

6  enriched  through  him,  in  all  uttefance  and  in  all  knowledge.  As 

7  the  testimony  of  Christ  was  confirmed  among  you :  So  that  ye  are 
wanting  in  no  good  gift,  waiting  for  the  revelation  of  our  Lord  Je- 

8  BUS  Christ,  Who  will  also  confirm  you  to  the  end,  that  ye  may  be 

9  blameless  in  the  day  of  our  Lord  Jesus  Christ.  God  is  faithful  by 
whom  ye  were  called  into  the  fellowship  of  his  Son  Jesus  Christ  our 
Lord. 

10  Now  I  exhort  you,  brethren,  by  the  name  of  our  Lord  Jesus  Christ, 
that  ye  all  speak  the  same  thing,  and  that  there  be  no  schisms  among 
you,  but  that  ye  be  perfectly  joined  together,  in  the  same  mind  and 

11m  the  same  judgment.    For  it  hath  been  declared  to  me  of  you,  my 

•mphatical  |  as  if  he  had  said,  Who  from  a  Jewish  opposer  of  the  Gospel  becamo 
a  faithful  brother. 

U,  To  the  Church  of  Ood  which  it  in  Corinth — St.  Paul,  writing  in  a  familiar 
manner  to  the  Corinthians,  as  also  to  the  Thessalonians  and  Galatians,  uses  this 
plain  appellation.  To  the  other  Churches  he  uses  a  more  solemn  address. 
Smnctijied  through  Jems  Christ — And  so  undoubtedly  they  were  in  general,  not. 
withstanding  some  exceptions  :  called — Of  Jesus  Christ,  Rom.  i,  6,  and — As  the 
fhiit  of  that  calling,  mode  holy.  With  all  that  in  every  place — Nothing  could 
better  suit  that  catholic  love  which  St.  Paul  labours  to  promote  in  this  epistle, 
than  such  a  declaration  of  his  good  witches  for  every  true  Christian  upon  earth. 
CaU  upon  the  name  of  our  Lord  Jesus  Christ — ^This  plainly  implies  that  all  Chris, 
tians  pray  to  Christ  as  well  as  to  the  Father  through  him. 

4.  Always — Whenever  I  mention  you  to  God  in  prayer. 

5.  In  all  utterance  and  knowledge — Of  Divine  things.  These  gifts  the  Corin. 
thians  particularly  admired.  Therefore  this  congratulation  natiually  tended  to 
•often  tneir  spirits,  and  make  way  for  the  reproofs  which  follow. 

6.  The  testimony  of  Christ — ^The  Gospel,  was  confirmed  among  wm — By  these 
nfts  attending  it.  They  knew  they  had  received  these  by  the  hand  of  Paul :  and 
tnis  consideration  was  highly  proper,  to  revive  in  them  their  former  reverence 
and  affection  for  their  spiritual  father. 

7.  Waiting  with  earnest  desire  for  the  glorious  revelation  of  our  Lord  Jesus 
Christ — A  sure  mark  of  a  true  or  false  Christian.  To  long  for,  or  dread  this 
revelation. 

8.  Who  will  also,  if  you  faithftilly  apply  to  him,  confirm  you  to  the  end — in 
the  day  of  Christ — Now  it  is  our  day,  wherein  we  arc  to  work  out  our  salvation. 
Then  it  will  be  eminently  the  day  of  Christ,  and  of  his  glory  in  the  saints. 

9.  Ood  is  faithful — ^To  all  his  promises :  and  therefore  to  him  that  hath  shall 
hs  given :  by  whom  ye  are  cdUed-^K  pledge  of  his  willingness  to  save  you  unto 
the  uttermost. 

10.  New  I  exhort  you — ^Ye  have  faith  and  hope :  secure  love  also  by  the  en. 
dearing  name  of  our  Lord  Jesus  Christ — Infinitely  preferable  to  all  the  human 
names  in  which  we  glory,  that  ye  all  speak  the  same  thing — ^Thev  now  spoke 
different  thimn,  ver.  13 :  and  that  there  be  no  schisms  among  you — No  alienation 
of  ^Section  from  each  other.  Is  this  word  ever  taken  in  any  other  sense  in 
Scripture  T  But  that  ye  be  joined  in  the  same  mind — Afiections,  desiresi  and 
iudgwunt — ^Touching  all  the  grand  truths  of  the  Gospel. 

11.  if  hath  been  declared  to  me — by  them  of  ths  family  of  CAfee— Which  some 
•appose  to  have  been  the  wife  of  Stephanas,  and  the  mother  of  Fortunatus,  and 
Achaiens.  By  these  three  the  Corinthians  had  sent  their  letter  to  St.  Paul,  chap. 
xvi,  17.  That  there  are  contentions— A  word  equivalent  with  schisms  in  the  pre. 
«dlBf 


CHAPTER  I.  400 

brethren,  by  them  of  the  family  of  Chloe,  that  there  are  contentions 

12  among  you.     Now  this  I  say,  every  one  of  you  saith,  1  am  of  Paul, 

13  and  I  of  Apollo^,  and  I  of  Cephas,  and  I  of  Christ.     Is  Christ 
divided  ?    Was  Paul  crucified  for  you  ?     Or  were  you  baptized 

14  into  the  name  of  Paul  ?     I  thank  God  that  I  baptized  none  of  you 

15  but  Crispus  and  Gaius :  Lest  any  should  say  Uiat  I  had  baptized 

16  in  my  own  name.    1  baptized  also  the  bouse  of  Stephanas.     I 
know  not  that  I  baptized  any  other. 

17  For  Christ  did  not  send  me  to  baptize,  but  to  preach  the  Gos- 
pel;  hut  not  with  wisdom  of  speech,  lest  the  cross  of  Christ 

18  should  be  made  of  none  effect.     For  the  doctrine  of  the  cross  is 
indeed  to  them  that  perish  foolishness :  but  to  us  who  are  saved, 

19  it  is  the  power  of  God.     For  it  is  written,  *I  will  destroy  the 
wisdom  of  the  wise,  and  abolish  the  understanding  of  the  prudent 

20  t  Where  is  the  wise  ?     Where  is  the  scribe  ?     Where  is  the  dis- 
puter  of  this  world  ?   Hath  not  God  made  foolish  the  wisdom  of  this 

21  world  ?     For  since,  in  the  wisdom  of  God,  the  world  by  wisdom 

13.  Now  iki§  I  «ay — ^That  it,  what  I  mean  is  this :  There  ue  Turioof  parties 
among  you,  who  eet  themeelvee  one  against  another,  in  behalf  of  the  eeyeral 
teaehen  they  admire.  And  I  of  Ckritt — ^They  spoke  well ;  if  they  had  not  on 
this  pretence  despised  their  teachers,  chap.  It,  8 :  perhaps  they  valued  themselves 
on  having  heard  Christ  preach  in  his  own  person. 

13.  /#  Christ  divided  7 — Are  not  all  his  members  still  under  one  head  T  Was 
not  he  alone  crucified  for  you  all  7  And  were  ye  not  all  baptized  in  his  name  T 
The  glory  of  Christ  then  is  not  to  be  dirided  between  him  and  his  servants ; 
neither  is  the  unity  of  the  body  to  be  torn  asunder,  seeing  Christ  is  one  still. 

14.  /  thank  Ood^  (a  pious  pnrase  for  the  common  one,  /  re/oiee,)  that  in  the 
course  of  his  proridence,  I  baptixed  none  of  you,  but  Crispus  (once  the  ruler  of 
the  synagogue)  and  Gaius. 

15.  Lest  any  should  say  that  I  baptized  m  my  otbn  name — ^In  order  to  attach 
them  to  myself. 

16.  /  know  not — ^That  is,  it  does  not  at  present  oc6ur  to  my  memory,  that  I 
baptized  any  other. 

17.  For  Ood  did  not  send  me  to  laptixe — ^That  was  not  my  chief  errand :  those 
of  inferior  rank  and  abilities  could  do  it :  (though  all  the  apostles  were  sent  to 
baptize  also,  Matt,  zzviii,  19 :)  bvt  to  preach  the  Oospel — So  the  apostle  slides 
into  his  general  proposition :  hut  not  with  wisdom  of  speech — ^With  the  arti. 
fieial  ornaments  of  discourse,  invented  by  human  wisdom,  lest  the  cross  of  Christ 
sksuld  he  made  of  none  iffect — The  whole  effect  of  St.  Paul's  preaching  was  owing 
to  the  power  of  God  accompanying  the  plain  declaration  of  this  great  truth, 
Christ  bore  our  sins  upon  the  cross.  But  this  effect  might  have  been  imputed  to 
another  oause,  had  he  come  with  that  wisdom  of  speech  which  they  admired. 

18.  To  them  that  perish — By  obstinately  rejecting  the  only  name  whereby  they 
can  be  saved.  But  to  us  who  are  saved-^'Sow  sa^d  from  our  sins,  and  in  the 
way  of  everlasting  salvation,  it  is  the  neat  instrument  of  the  power  of  €rod. 

19.  For  it  is  written — ^And  the  words  are  remarkably  applicable  to  this  great 
event. 

20.  Where  is  ths  wise  7  h^, — ^The  deliTorance  of  Judea  from  Sennacherib,  it 
what  Isaiah  refers  to  in  these  words  ;  in  a  bold  and  beautifiil  allusion  to  which 
the  apostle,  in  the  clause  that  follows,  triumphs  orer  all  the  opposition  of  human 
wisdom  to  the  victorious  Grospel  of  Christ.  What  could  the  wise  men  of  the 
Gentiles  do  against  this  7  or  the  Jewish  scribes  7  or  the  disputers  of  this  worid  ? 
those  among  both,  who,  proud  of  their  acuteness,  were  fond  of  controversy,  and 
thought  they  oould  conftite  all  opponents  7  Hath  not  Ood  made  foolish  the  wis- 
dom  of  this  world  7-^Thhi  is,  shown  it  to  be  very  foolishness. 

31.  For  since  in  the  wisdom  of  God — According  to  his  wise  disposals,  leaTinf 
them  to  mi^e  the  trial,  the  world,  whether  Jewish  or  Gentile,  by  all  its  botitol 

*Isaiah  zxlz,  14.       f^niah  zzziii,  18. 


410  I.  CORINTHIANS. 

knew  not  God,  it  pleased  God  by  the  foolishness  of  preaching  to 

22  saire  them  that  believe.     For  whereas  the  Jews  demand  signs, 

23  and  the  Greeks  seek  wisdom,  We  preach  Christ  crucified,  to  the 

24  Jews  a  stumbling  block,  and  to  the  Greeks  foolishness :  But  to 
them  that  are  called,  both  Jows  and  Greeks,  Christ  the  power  of 

25  God,  and  the  wisdom  of  Grod.  Because  the  foolishness  of  God  is 
wiser  than  men,  and  the  weakness  of  God  is  stronger  than  men 

26  Behold  your  calling,  brethren :  that  not  many  wise  men  after  the 

27  flesh,  not  many  mighty,  not  many  noble,  are  caUed:  But  God 
hath  chosen  the  foolish  things  of  the  world  to  shame  the  wise,  and 
the  weak  things  of  the  world  hath  God  chosen  to  shame  the 

28  things  that  are  mighty:  And  the  base  things  of  the  world,  and 
things  that  are  despised,  hath  God  chosen;  yea,  things  that  are 

29  not,  to  bring  to  nought  the  things  that  are ;  That  no  flesh  may 

30  gloiy  before  God.  But  of  him  are  ye  in  Christ  Jesus,  who  is  made 
by  God  unto  us  wisdom,  and  righteousness,  and  sanctification,  and 

31  redemption :  That  as  it  is  written,  *He  that  glorieth,  let  him  glory 
in  the  Lord. 

II.  And  I,  brethren,  when  I  came  to  you,  came  not  with  loftiness 
of  speech  or  of  wisdom,  declaring  to  you  the  testimony  of  God. 

vri9d4nnt  knew  not  God — ^Though  the  whole  creation  declared  its  Creator,  and 
though  he  declared  himself  by  all  the  prophets ;  it  pleased  God  by  a  way  which 
those  who  perish  count  mere  foolishness,  to  save  them  that  believe. 

23.  For  whereat  the  Jews  demand  of  the  apostles,  as  they  did  of  their  Lord, 
more  signs  still,  after  all  they  have  seen  already ;  and  the  Greeks  or  Gentiles 
§9ek  wisdom — ^The  depths  of  philosophy,  and  the  charms  of  eloquence. 

33.  We  go  on  to  preachy  in  a  plain,  and  historical,  not  rhetorical  or  philoso. 
phical  manner,  Chrut  crucified^  to  the  Jews  a  stumbling  hloek^  just  opposite  to 
the  signs  thev  demand,  and  to  the  Chreeks  foolishness,  a  silly  tale,  just  opposite  to 
the  wisdom  they  seek. 

34.  But  to  them  that  are  eaUed — And  obey  the  heavenly  calling,  Christ,  with 
his  cross,  his  death,  his  life,  his  kingdom.  And  they  experience,  first,  that  he  is 
the  power,  then  that  he  is  the  wisdom  of  God. 

35.  Because  the  foolishness  of  Ood — ^The  Grospel  scheme,  which  the  world  judge 
to  be  mere  foolishness,  is  wiser  than  the  wisdom  of  men ;  and  weak  as  they  ac> 
count  it,  stronger  than  all  the  strength  of  men. 

36.  Behold  your  calling — ^What  manner  of  men  they  are  whom  God  calls ;  that 
not  many  wise  men  after  the  flesh— -In  the  account  of  the  world,  not  many  mighty 
-x-Men  of  power  and  authority. 

38.  Things  that  are  not— The  Jews  frequently  called  the  Gentiles  them  that 
are  not,  Esdras  vi,  56,  57 ;  in  so  supreme  contempt  did  they  hold  them.  The 
things  that  are — In  high  esteem. 

89.  That  no  flesh — A  fit  appellation.  Flesh  is  fair,  but  withering  at  grass : 
may  glorv  before  Ood — In  God  we  ought  to  glory. 

30.  Of  Aim— Out  of  his  tne  grace  and  mercy,  are  ye — Ingrafted  into  Christ 
Jesus,  who  is  made  unto  us  that  believe  wisdom,  who  were  berore  utterly  foolish 
and  ignorant ;  righteousness,  the  sole  ground  of  our  justification,  who  were 
before  under  the  wrath  and  curse  of  God ;  sanetification,  a  principle  of  uni. 
versa!  holiness,  whereas  before  we  were  altogether  dead  in  sin ;  and  redemp- 
Hon,  that  is,  complete  deliverance  flrom  all  evil,  and  eternal  bliss  both  of  soul 
and  body.      , 

31.  Let  him  glory  in  the  Lordr— Not  in  himself,  not  in  the  flesh,  not  in  the 
world. 

II.  1.  And  I  accordingly  came  to  you,  not  with  loftiness  of  speech  or  of  wis- 
dsm — ^I  did  not  afiect  either  deep  wisdom  or  eloquence ;  declaring  the  testimony 
9f  (M— What  God  «rmv«  ma  to  testify  concerning  his  Son. 

*  Jeremiah  ix,  23, 24. 


CHAPTER  II.  4i] 

2  For  I  determined  not  to  know  any  thing  among  you  save  Jesus 

3  Christ  and  him  crucified.     And  I  was  with  you  in  weakness,  and 

4  in  fear,  and  in  much  trembling.    And  my  speech  and  my  preaching 
foas  not  with  the  persuasive  words  of  human  wisdom,  but  with  the 

5  demonstration  of  the  Spirit  and  of  power ;  That  your  faith  might 
not  stand  in  the  wisdom  of  men,  but  in  the  power  of  God. 

6  Yet  we  speak  wisdom  among  the  perfect :  but  not  the  wisdom 
of  this  world,  nor  of  the  rulers  of  this  world,  that  come  to  nought  i 

7  But  we  speak  the  hidden  wisdom  of  God  in  a  mystery,  which  God 

8  ordained  before  the  world  for  our  glory ;  Which  none  of  the  rulers 
of  this  world  knew ;  for  had  they  known  it,  they  would  not  have 

9  crucified  the  Lord  of  glory.     But  as  it  is  written,  *  Eye  hath  not 
seen,  nor  hath  ear  heard,  neither  hath  it  entered  into  the  heart  of 

10  man,  what  things  God  hath  prepared  for  them  that  love  him.     But 
God  hath  revealed  them  to  us  by  his  Spirit ;  for  the  Spirit  search- 

11  eth  all  things,  even  the  deep  things  of  God.    For  what  man  know- 
eth  the  things  of  a  man,  but  the  spirit  of  a  man  which  is  in  him  ? 

d.  I  determined  not  to  know  any  thing — ^To  waive  all  my  other  knowledge,  and 
not  to  preach  any  thmg,  wave  Jemte  Chriet  and  him  crucified — ^That  is,  what  he 
did,  surored,  taught.    A  part  ia  put  for  the  whole. 

3.  J^nd  I  woe  with  wfu — ^At  my  firftt  entrance,  in  weakneu  of  body,  3  Cor.  zii, 
7 ;  and  in  fear-^heat  1  ehould  ommd  any ;  and  in  much  trnnbUng — ^Tlie  emotion 
of  my  mind  affecting  my  Tery  body. 

4.  And  my  aneeeh  in  private,  as  well  at  my  public  preaching,  waa  not  with  the 
percuacioe  worde  of  human  wiidom,  such  as  the  wise  men  of  the  world  use ;  but 
iDttA  the  demonetration  of  the  Spirit  and  of  ^wer — ^Wtth  that  powerful  kind  of 
demonstration  which  flows  from  the  Holy  Spirit ;  which  works  on  the  conscience 
with  the  most  convincing  light  and  the  most  persuasive  evidence. 

5.  That  your  faith  might  not  be  built  on  the  wiodom  or  power  of  flum,  hut  on 
the  wisdom  and  power  ofOod, 

6.  Yet  we  epeak  wiedom — ^Yea,  the  truest  and  most  excellent  wisdom,  among 
the  perfect — ^Adult,  experienced  Christians.  By  wiidom  here  he  seems  to  mean, 
not  the  whole  Christian  doctrine,  but  the  most  sublime  and  abstruse  parts  of  it. 
But  not  the  wiedom  admired  and  taught  by  the  men  of  thio  world,  nor  of  the  rulero 
of  thie  worldy  Jewish  or  heathen,  that  come  to  nougAf— Both  they  and  their  wis. 
oom,  and  the  world  itself. 

7.  But  we  opeak  the  mysterious  wiedom  of  God,  which  was  hidden  for  many 
•fM  from  all  the  world ;  and  is  still  hidden  even  from  habeo  in  Ckriet ;  much 
more  from  all  unbelievers.  Which  CM  ordained  before  the  isorM—So  far  is  this 
from  coming  to  nought,  like  worldly  wisdom :  for  our  glory — Arising  from  the 
glory  of  our  Lord,  and  then  to  be  revealed,  when  all  worldly  glory  vanishes. 

8.  Had  they  ktwwn  it— Thai  wisdom,  they  would  not  have  rrttct/i«<^— Punished 
as  a  slave,  the  Lord  of  glory — ^The  giving  Christ  this  august  title,  peculiar  to  the 
neat  Jehovah,  plainly  shows  him  to  be  the  supreme  God.  In  like  manner  the 
Father  is  ■tjled,  the  Pother  of  glory,  Eph.  i,  17;  and  the  Holy  Ghost,  the  Spirit 
of  glory,  1  Pet.  iv,  14.  The  application  of  this  title  to  all  the  three  shows  that 
the  Father,  Son,  and  Holjr  Ghost,  are  the  Ood  of  glory;  as  the  only  true  God  is 
called,  Psa.  zziz,  3,  and  vii,  3. 

9.  But  this  ignorance  of  theirs  flilflls  what  is  written  concerning  the  hlessings 
of  the  Messiah's  kingdom.  No  natural  man  hath  either  eeen,  heard,  or  known, 
the  thinge  which  Ood  hath  prepared,  saith  the  prophet,  for  them  that  love  him. 

10.  But  Ood  hath  reoeated  (yea,  and  freely  given,  ver.  19,)  them  to  ue;  even 
inconceivable  peace  and  joy  unspeakable,  by  hie  Spirit— Who  intimately  and  fhlly 
knows  them :  for  the  Spirit  oearcheth  even  the  deep  thinge  of  Ood^-Bo  they  ever 
so  hidden  and  mysterious:  the  depths  both  of  his  nature  and  his  kingdom. 

11.  For  what  man  knoweth  the  thinge  of  a  man — All  the  mmost  recesses  of  his 
* ;  although  men  mro  til  of  one  nature,  and  so  may  the  more  earily  know  one 

*  Isaiah  Ixtv,  4. 


412  I.  CORINTHIANS. 

So  the  things  of  God  also  knoweth  no  one,  but  the  Spirit  cf  God. 

12  Now  we  have  received,  not  the  spirit  of  the  world,  but  the  Spirit 
which  is  of  God,  that  we  may  know  the  things  which  are  freely 

13  given  to  us  of  God.  Which  also  we  speak,  not  in  words  taught  by 
human  wisdom,  but  in  those  taught  by  the  Spirit,  explaining  spi- 

14  ritual  things  by  spiritual  words.  But  the  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God ;  for  they  are  foolishness  to 
him:   neither  can  he  know  them,  because  they  are  spiritually 

15  discerned.     But  the  spiritual  man  discerneth  indeed  all  things, 

16  yet  he  himself  is  discerned  by  no  man.  *For  who  hath  known 
the  mind  of  the  Lord,  that  he  may  instruct  him?  But  we  have  the 
mind  of  Christ. 

in.      And  I,  brethren,  could  not  speak  to  you  as  unto  spiritual,  Jbut  as 

2  unto  carnal,  as  unto  babes  in  Christ.   I  fed  you  with  milk,  not  with 

3  hieat ;  for  ye  were  not  able  to  bear  it :  nor  are  ye  now  able.  For 
ye  are  still  carnal :  for  while  there  is  among  you  emulation,  and 
strife,  and  divisions,  are  ye  not  carnal,  and  walk  according  to  man  ? 

4  For  while  one  saith,  I  am  of  Paul,  and  another,  I  am  of  ApoUos ; 
are  ye  not  carnal  ? 

w        .  .  I      ■        .  II 

another.    So  the  things  of  Ood  knotoeth  no  one  hmt  the  Spirit — ^Who  eonsequently 
if  God. 

13.  Now  toe  have  received  not  the  opirit  of  the  world — ^This  spirit  is  not  properly 
received;  for  the  men  of  the  world  always  had  it.  Bat  Christians  receive  the 
Spirit  of  God,  which  before  they  had  not. 

13.  Which  also  we  speak^  as  well  as  know,  tn  words  taught  hy  the  Holy  Spirii 
—Such  are  all  the  woras  of  Scripture.  How  high  a  regard  ought  we  then  to 
retain  for  them  !  Explaining  spiritual  things  by  spiritual  words — Or  adapting 
spiritual  words  to  spiritual  things — Being  taught  of  the  Spirit  to  express  the  tningi 
of  the  Spirit. 

14.  But  the  natural  man — ^That  is,  every  man  who  hath  not  the  Spirit,  who 
bais  no  other  way  of  obtaining  knowledge  but  by  his  senses  and  natural  under- 
standing,  receiveth  not — Does  not  understand  or  conceive,  the  things  of  the 
Spirit — The  things  revealed  by  the  Spirit  of  God,  whether  relating  to  his  nature 
or  his  kingdom ;  for  they  are  foolishness  to  him — He  is  so  far  from  understand. 
injT,  that  he  utterly  despises  them.  Neither  can  he  knew  them — ^As  he  has  not  the 
will,  so  neither  has  he  the  power ;  because  they  are  spiritually  discerned— Th^j 
can  only  be  discerned  by  the  aid  of  that  Spirit,  and  1^  those  spiritual  senses  which 
he  has  not. 

15.  But  the  spiritual  man — He  that  hath  the  Spirit,  discemeih  all  the  thmga 
of  God,  whereofwe  have  been  speaking,  yet  he  himself  is  discerned  by  no  man — 
No  natural  men.     They  neither  understand  what  he  is,  nor  what  he  says. 

16.  Who — ^What  natural  men.  We — Spiritual  men,  apostles  in  particular,  have 
^-Know,  understand,  the  mind  of  CAn«<---Concerning  the  whole  plan  of  Gospel 
salvation. 

UI.  1.  And  /,  brethren — ^He  spoke  before,  chap,  ii,  1,  of  his  entrance,  now  of 
his  progress  among  them ;  could  not  speak  to  you  as  unto  spiritual— Jidvdtt  ex- 
perienced Christians ;  hut  as  unto  men  who  were  still  in  a  great  measure  carnal; 
as  unto  babes  in  Christ — Still  weak  in  grace,  though  eminent  in  gifts,  diap.  i,  5. 

H.  /  fed  you  as  babes  with  milk — ^The  first  and  plainest  truths  of  the  Gospel. 
So  should  every  preacher  suit  his  doctrine  to  his  hearers. 

3.  For  while  there  is  among  you  emulation  in  your  hearts,  strife  in  your  wordi« 
and  actual  divisions,  are  ye  not  carnal,  and  walk  according  to  man  7 — As  mere 
men  7  not  as  Christians,  according  to  God. 

4.  i  em  of  ApoUos— ^.  Paul  named  himself  and  ApoUos,  to  show  that  ho  would 
eoademn  any  oivision  among  them,  even  though  it  were  in  &vonr  of  himself  or 

•baidixl,13. 


CHAPTER  III.  413 

5  Who  then  is  Paul,  and  vho  is  Apollos,  but  ministera  \^  whom 

6  ye  believed,  even  as  the  Lord  gave  to  every  man  ?    I  planted,  Apol- 

7  los  watered ;  but  God  gave  Uie  increase.     So  then,  neither  is  he 
that  planteth  any  thing,  nor  he  that  watereth ;  but  God  that  giveth 

8  the  increase.     But  he  that  planteth  and  he  that  watereth  are  one ; 
and  every  one  shall  receive  his  own  reward,  according  to  his 

9  own  labour.     For  we  are  fellow  labourers  of  God  :  ye  are  God's 

10  husbandry,  ye  are  Grod's  building.  According  to  the  grace  of  God 
given  to  me,  as  a  wise  master  builder  I  have  laid  the  foundation, 
and  another  buildeth  thereon ;  but  let  every  one  take  heed  how  he 

11  buildeth  thereon.     For  other  foundation  can  no  man  lay  than  what 

12  is  laid,  which  is  Jesus  Christ :  And  if  any  one  build  on  this  founda- 

13  tion,  gold,  silver,  costly  stones ;  wood,  hay,  stubble ;  Every  one's 
work  shall  be  made  manifest ;  for  the  day  shall  declare  it :  for  it 
is  revealed  by  fire ;  yea,  the  fire  shall  try  every  one's  work,  of 

-     ■  ■ 

the  dearest  friend  he  had  in  the  world.    Are  ye  not  eamal  7 — For  the  Spirit  of 
God  allows  no  party  seal. 

5.  MiniMtere^  or  aerrants,  by  whom  ye  believed,  as  the  Lord,  the  Master  of  those 
servants,  gave  to  every  man. 

7.  Ood  that  giveth  the  inereaee  is  all  in  all ;  without  him  neither  planting  nor 
watering  avails. 

8.  But  he  that  planteth  and  he  that  VMitereth  are  one — ^Which  is  another  argu. 
ment  against  division.  Thoagh  their  labours  are  difierent,  they  are  all  employed 
in  one  general  work,  the  saying  souls.  Hence  he  takes  occasion  to  speak  of  the 
reward  of  them  that  labour  faithfully,  and  the  awfiil  account  to  be  giyen  by  all. 
Every  one  ehall  receive  hie  own  peculiar  reward^  according  to  his  own  peculiar 
labour — Not  only  according  to  his  success.  But  he  who  labours  much,  though 
with  small  success,  shall  have  a  great  reward. 

Has  not  all  this  reasomng  the  same  force  still?  Ministers  are  still  barely 
instruments  in  God*8  hand,  and  depend  as  entirely  as  evtir  on  hui  blessing,  to  give 
the  increase  to  their  labours.  Without  this  they  are  nothing ;  with  it,  Uieir  part 
is  so  small,  that  they  hardly  deserve  to  be  mentioned.  May  their  hearts  and  hands 
be  more  united !  And  retaining  a  due  sense  of  the  honour  God  doth  them  in  em- 
ploying  them,  may  they  faithfully  labour,  not  as  for  themselves,  but  for  the  great 
Proprietor  of  all,  till  the  day  come  when  he  will  reward  them  in  full  proportion 
to  their  fidelity  and  diligence. 

9.  For  we  are  all  fellow  labourere^^od*B  labourers,  and  fellow  labourers  with 
each  other.  Ye  are  Oo^e  huehandry — ^This  is  the  srm  of  what  went  before ;  it  is 
a  comprehensive  word,  taking  in  both  a  field,  a  garden,  and  a  vineyard.  Ye  are 
Cfo^e  building — ^This  is  the  sum  of  what  follows. 

10.  According  to  the  grace  of  Ood  given  to  me — ^This  he  premises,  lest  he  should 
seem  to  ascribe  it  to  himself.  Let  every  one  take  heed  how  he  buUdeth  thereon-^ 
That  all  his  doctrines  may  be  consistent  with  the  foundation. 

11.  For  other  foundation — On  which  the  whole  Church,  and  all  its  doctrines- 
duties,  and  blessings  may  be  built ;  can  no  man  lay  than  what  ia  laid — in  Uie 
counsels  of  Divine  wisdom,  in  the  promises  and  prophecies  of  the  Old  Testament, 
in  the  preaching  of  the  apostles,  St.  Paul  in  particular;  which  is  Jeoue  Chnet- 
Who,  in  his  person  and  offices,  is  the  firm,  immovable  rock  of  ages,  every  way 
sufiicient  to  bear  all  the  weight  that  God  himself,  or  the  sinner,  when  he  believes, 
can  lay  upon  him. 

12.  If  any  one  buUd  gold,  eilver,  coetly  «eoii«s->Three  sorts  of  materials  which 
will  bear  the  fire ;  true  and  solid  doctrines ;  wood,  hay,  otubble — ^Three  which 
will  not  bear  the  fire.  Such  are  all  the  doctrines,  ceremonies,  and  forms  of  hu- 
man  invention,  all  but  the  substantial,  vital  truths  of  Christianity. 

13.  The  time  is  coming,  when  eveiy  one*s  work  shall  be  made  manifSMt ;  for 
the  day  of  the  Lord,  that  great  and  final  day,  shall  declare  it  to  all  the  world. 
For  it  is  revealed — ^What  faith  beholds  as  so  certain  and  so  near,  is  spoken  of  as 
already  present;  by  fare;  yea,  the  fire  $haU  try  every  mtnea  work  of  what  oortitio^ 


414  I.  CORINTHIANS. 

14  what  sort  it  is.     If  any  one's  work  which  he  hath  hnilt  thereon 

15  shall  remain,  he  shall  receive  a  reward.     If  any  one's  work  shall 
he  hurnt,  he  shall  suffer  loss,  but  himself  shall  he  saved,  yet  so  as 

16  through  the  fire.      Know  ye  not  that  ye  are  the  temple  of  God, 

17  and  the  Spirit  of  God  dwelleth  in  you  ?     If  any  man  destroy  the 
temple  of  God,  him  shall  God  destroy :  for  the  temple  of  God  is 

18  holy ;  which  temple  ye  are.     Let  none  deceive  himself:  if  any  one 
among  you  thinketh  himself  to  be  wise,  let  him  become  a  fool  in 

19  this  world,  that,  he  may  become  wise.      For  the  wisdom  of  this 
world  is  foolishness  with  God ;  as  it  is  written,  *  He  taketh  the  wise 

20  in  their  own  craftiness.     And  again,  f  The  Lord  knoweth  the  rea- 

21  sonings  of  the  wise,  that  they  are  vain.     Therefore  let  none  glory 

22  in  men ;  for  all  things  are  yours :  Whether  Paul,  or  Apollos,  or  Ce- 
phas ;  or  the  world,  or  life,  or  death,  or  things  present,  or  things 

23  to  come,  all  are  yours.  And  ye  are  Christ's,  and  Christ  is  God's. 

The  itrict  process  of  that  day  will  try  every  man*8  doctrines,  whether  they  came 
up  to  the  Scripture  standard  or  not.  Here  is  a  plain  allusion  to  the  flaming  light 
and  consuming  heat  of  the  general  conflagration.  But  the  expression,  when  ap 
plied  to  the  trying  of  doctrines,  and  consuming  those  that  are  wrong,  is  evidently 
ngnrative ;  because  no  material  fire  can  have  such  an  effect  on  what  is  of  a  mor^ 
nature.  And  therefore  it  is  added,  he  who  builds  wood,  hay,  or  stubble,  shall  be 
saved  as  through  the  fire ;  or,  as  narrowly  as  a  man  escapes  through  the  fire,  when 
his  house  is  all  in  flames  about  him. 

This  text  then  is  so  far  from  establishing  the  Romish  purgatory,  that  it  utterly 
overthrows  it.  For  the  fire  here  menHoned  does  not  exist,  till  the  day  of  judg. 
ment ;  therefore  if  this  be  the  fire  of  purgatory,  it  follows,  that  purgatory  does 
not  exist  before  the  day  of  judgment. 

14.  He  shall  receive  a  reward — A  peculiar  degree  of  glory.  Some  degree  even 
the  other  will  receive ;  seeing  he  held  the  foundation ;  though  through  ignorance 
he  built  thereon  what  would  not  abide  the  fire. 

15.  He  shall  su^tr  loss — ^The  loss  of  that  peculiar  degree  of  orlory. 

16.  Ye — All  Christians,  are  the  temple  of  God— The  most  noble  kind  of  build* 
inff,  ver.  9. 

17.  If  any  man  destroy  the  temple  of  God — Destroy  a  real  Christian,  by  schisms, 
or  doctrines  fundamentally  wrong,  him  shall  God  destroy — He  shall  not  be  saved 
at  all ;  not  even  as  throucrh  the  fire. 

18.  Let  him  become  a  fool  in  this  world — Such  as  the  world  accounts  so ;  that 
As  may  become  wise — In  God*s  account. 

19.  For  all  the  boasted  wisdom  of  the  world  is  mere  foolishness  in  the  sight  of 
Grod.  He  taketh  the  wise  in  their  own  craftiness — Not  onlv  while  they  thinJi  they 
are  acting  wisely ;  but  by  their  very  wisdom,  which  itself  is  their  snare  and  the 
occasion  of  their  destruction. 

30.  That  Ihey  are  but  vain — Empty,  foolish ;  they  and  all  their  thoughts. 

31.  Therefore — Upon  the  whole,  let  none  glory  in  men — So  as  to  divide  into 
parties  on  their  account.  For  all  things  are  yours — ^And  we  in  particular.  We 
are  not  your  lords,  but  rather  vour  servants. 

S3.  Whether  Potii,  or  Apollos,  or  Cephas — ^We  are  all  equally  yours  to  serve 
you  for  Christ's  sake,  or  the  world — This  leap  firom  Peter  to  the  world  greatly 
enlarges  the  thought,  and  argues  a  kind  of  impatience  of  enumerating  the  rest 
Peter  and  every  one  in  the  whole  world,  however  excellent  in  gifts,  or  grace,  or 
office,  are  also  your  servants  for  Christ's  sake ;  or  life,  or  death — These,  with  all 
their  various  circumstances,  are  disposed  as  will  be  most  for  your  advantage ;  or 
things  present  on  earth,  or  things  to  come  in  heaven.  Contend  therefore  no  more 
about  these  little  things,  but  be  ye  united  in  love,  as  ye  are  in  blessings. 

33.  And  ue  are  ChinsVs — ^His  property,  his  subjects,  his  members,  ai^  Christ  is 
€h^9^AM  Mediator  he  refbrs  aU  his  services  to  his  Father's  glory, 

•JobT,13.       t  Psahn  xeiv,  lU 


CHAPTER  IV.  415 

IV.     Let  a  man  so  account  us,  as  servants  of  Christ,  and  stewards  of 

2  the  mysteries  of  God.     Moreover,  it  is  required  in  stewards,  that  a 

3  man  be  found  faithful.  But  it  is  a  very  small  thing  with  me  to  be 
judged  by  you,  or  by  any  man's  judgm^ent :  yea,  I  judge  not  myself. 

4  For  I  am  not  conscious  to  myself  of  any  thing,  yet  am  I  not  hereby 

5  justified ;  but  he  that  judgeth  me  is  the  Lord.  Therefore  judgo 
nothing  before  the  time,  until  the  Lord  come,  who  both  will  brin^ 
to  light  the  hidden  things  of  darkness,  and  manifest  the  counsels  ot 
the  hearts.     And  then  shall  every  man  have  praise  from  God. 

6  These  things,  brethren,  I  have  by  a  figure  transferred  to  my- 
self and  Apollos,  for  your  sakes ;  that  ye  may  learn  by  us  not  to 
think  of  men  above  *  what  is  here  written,  that  ye  may  not  be 

7  pufied  up  for  one  against  another.  For  who  maketh  thee  to  dif- 
fer from  another?  And  what  hast  thou  which  thou  hast  not  re- 
ceived ?   But  if  thou  hast  received  it,  why  dost  thou  boast,  as  if 

8  thou  hadst  not  received  it  ?    Now  ye  are  full :  now  ye  are  rich : 

9  ye  have  reigned  as  kings  without  us.  And  I  would  ye  did  reign, 
that  we  also  might  reign  with  you.  For  I  know  assuredly,  God 
hath  set  forth  us,  the  apostles,  last,  as  appointed  to  death ;  for  we 

-    ■  

IV.  1.  Let  a  man  account  ua  tu  »enant9  of  Christ — The  original  word  properlr 
flignifiei,  each  servanti  as  laboured  at  the  oar  in  rowing  yesaela ;  and  accord- 
ingly  intimates  the  pains  which  every  faithful  minister  takes  in  his  Lord*s  work. 

0  God,  where  are  these  ministers  to  be  found  ?  Lord,  thou  knowest.    And  #(eto. 
arda  of  the  myeteries  of  Ood — Dispensers  of  the  mysterious  truths  of  the  Gospel. 

3.  Yea,  Ijut^e  not  myoelf—My  final  slate  is  not  to  be  determined  by  my  own 
judgment. 

4.  /  am  not  eonaciout  to  myoelfofany  thing  evil :  yet  am  I  not  hereby  ju»t\fUd — 

1  depend  not  on  this,  as  a  sufficient  justification  of  myself  in  God's  account :  hut 
he  that  judgeth  me  ia  the  Lord — By  his  sentence  I  am  to  stand  or  fall. 

5.  Therefore  judge  nothing  before  the  time — Appointed  for  judging  all  men ; 
until  the  Lord  come,  who  in  order  to  pass  a  righteous  judgment,  which  other* 
wise  would  be  impossible,  will  both  bring  to  light  the  things  which  are  now 
covered  with  impenetrable  darkness,  and  manifest  the  most  secret  springs  of  ac- 
tion, the  principles  and  intention  of  every  heart.  And  then  ^all  every  one,  evorj 
faithfiil  steward,  havenraiae  of  Ood, 

6.  Theae  thinga — Mentioned  chap,  i,  10,  &c,  I  have  by  a  very  obvious  figure 
transferred  to  myself  and  Apollos,  and  Cephas,  instead  of  naming  those  particu- 
lar preachers  at  Corinth,  to  whom  ye  are  so  fondly  attached,  that  ye  may  leant 
by  ua — From  what  has  been  said  concerning  us,  (who,  however  eminent  we  are, 
are  mere  instruments  in  God's  hand,)  not  to  think  of  any  man  above  what  is  hers 
written,  or  above  what  Scripture  warrants. 

7.  Who  maketh  thee  to  differ — Either  in  giAs  or  graces  1  Aeif  thou  hadet  not 
received  it — As  if  thou  hadst  it  originally  from  thyself. 

8.  Now  ye  are  full — ^The  Corinthians  abounded  with  spiritual  gifts.  And  so 
did  the  apostles.  But  the  apostles,  by  continusi  want  and  scorings,  wera 
kept  from  self  complacency.  The  Corinthians  suffering  nothing,  and  having 
plenty  of  all  things,  were  pleased  with  and  applauded  themselves.  And  they 
were  like  children,  who  being  raised  in  the  world,  disregarded  th«ir  poor  pft* 
renU.  Now  ye  are  full,  (says  the  apostle,  in  a  beautiful  gradation,)  ye  are  rieh^ 
ye  have  reigned  aa  kingo-~A  proverbial  expression,  denoting  the  mos^  splendid 
tind  plentiful  circumstances,  without  any  thought  of  us.  And  I  would  ye  did 
reign— In  the  best  sense :  I  would  ye  had  attained  the  height  of  holiness :  that 


:-oe  might  reign  with  you — ^Having  no  more  sorrow  on  your  account,  but  ■haring 
in  your  happiness. 

9.  Ood  hath  aet  forth  ua  latt,  aa  appointed  to  death — ^Alluding  to  the  Roman 
oustom,  of  bringing  forth  those  persons  last  on  the  stafs,  sithsr  to  fight  ~~*"^ 

•  Chap,  iii,  7. 


416  I.  CORINTHIANS. 

10  are  made  a  spectacle  to  the  world,  both  to  angels  and  to  men. 
We  are  fools  for  Christ's  sake ;  but  ye  are  wise  in  Christ :  we  are 
Weak ;  but  ye  are  strong ;  ye  are  honourable ;   but  we   without 

11  honour.      Even  to  this  present  hour  we  both  hunger  and  thirst, 

12  and  are  naked,  and  are  buffeted,  and  have  no  certain  abode.  And 
labour,  working  with  our  own  hands :   being  reviled,  we  bless : 

13  being  persecuted  we  suffer  it:  Being  defamed,  we  entreat:  we 
are  made  as  the  filth  of  the  world,  and  offscouring  of  all  things 

14  to  tliis  day.    I  do  not  write  these  things  to  shame  you,  but  as  my 

15  beloved  children,  I  warn  you.  For  if  ye  have  ten  thousand  in- 
structers  in  Christ,  yet  have  yf  not  many  fathers ;  for  1  have  be- 

16  gotten  you  in  Christ  Jesus  through  tlie  Gospel.     1  beseech  you 

17  therefore,  be  ye  followers  of  me.  For  this  cause  I  have  sent  to 
you  Timotheus,  who  is  my  beloved  son,  and  faithful  in  the  Lord, 
who  shall  remind  you  of  my  ways  in  Christ,  as  1  teach  ever>' 

18  where  in  every  church.     Now  some  are  puffed  up,  as  if  1  would 

19  not  come  to  you.  But  1  will  come  to  you  shortly,  if  the  Lord  per- 
mit, and  will  know,  not  the  speech  of  them  who  are  puffed  up,  but 

20  the  power.     For  the  kingdom  of  God  is  not  in  speech,  but  in  power. 

21  What  will  ye  ?  That  I  come  to  you  with  a  rod  ?  Or  in  love,  and 
the  spirit  of  meekness  ? 


each  other,  or  with  wild  beasts,  who  were  devoted  to  death :  so  that  if  they 
eaped  one  day,  they  were  brought  out  again  and  again,  till  thev  were  killed. 

10.  We  are  foole,  in  the  account  of  the  world,  for  Ckriefe  sake :  hut  ye  are  wiee 
in  Chriet — Though  ye  are  Chriatiant,  ye  think  yourselves  wise ;  and  ye  have 
found  means  to  make  the  w<)rld  think  you  so  too.  We  are  weak — In  presence, 
in  infirmities,  in  sufferings :  but  ye  are  etrang — In  just  opposite  circumstances. 

11.  And  are  naked — Who  can  imagine  a  more  glorious  triumph  of  the  truth, 
than  that  which  is  gained  in  these  circumstances  7  When  St.  Paul,  with  an  im. 
pediment  in  his  speech,  and  a  person  rather  contemptible  than  graceful,  ap- 
peared in  a  mean,  perhaps  tattered  dress,  before  persons  of  the  highest  distinction, 
and  yet  commanded  such  attention,  and  made  such  deep  impressions  upon  them. 

12.  We  hleee — suffer  it — entreat — ^We  do  not  return  revilings,  persecution,  de. 
famation  :  nothing  but  blessing. 

13.  We  are  made  as  the  filth' of  the  world,  and  offscouring  of  all  things — Siich 
were  those  poor  wretches  among  the  heathens,  who  were  taken  from  the  dregs 
of  the  people,  to  be  offered  as  expiatory  sacrifices  to  the  infernal  gods.  They 
were  loaded  with  curses,  aflYonts,  and  injuries  all  the  way  they  went  to  the  altars. 
And  when  the  ashes  of  those  unhappy  men  were  thrown  into  the  sea,  these  very 
names  were  given  them  in  the  ceremony. 

14.  /  do  not  write  these  things  to  shame  you,  hut  as  my  beloved  children^  I  warn 
you — It  is  with  admirable  prudence  and  sweetness  the  apostle  adds  this,  to  pre 
vent  axiy  unkind  construction  of  his  words. 

15.  I  have  begotten  you — ^This  ezdudee  not  only  Apollos,  his  successor,  but  also 
Silas  and  Timothy,  his  companions.  And  a  relation  between  a  spiritual  father 
and  his  children  brings  with  it  an  inexpressible  nearness  and  affection. 

16.  Be  yefoUowers  of  me — In  that  spirit  and  behaviour,  which  I  have  so  largely 
declared. 

17.  My  beloved  son — Elsewhere  he  styles  him  brother,  9  Cor.  i,  1 ;  but  here 
paternal  affection  takes  place.    As  I  teaeh — ^No  less  by  example  than  precept. 

18.  iVbi0  some  are  puffed  up — St.  Paul  saw  by  a  Divine  light  the  thoughts  which 
would  arise  in  their  hearts.     As  if  1  would  not  come — Because  I  send  Timothy. 

19.  /  will  know— -He  here  shows  his  fatherly  anthority ;  not  the  big  empty 
speech  of  these  vain  boasters,  but  how  much  of  the  power  of  God  attends  them. 

30.  For  the  kingdom  of  (Tod— Real  religion,  does  not  consist  in  words,  hot  in 
the  power  of  God  ruling  the  heart. 
ill.  WtM  •  fvtf— That  im  with  MvwUy. 


CHAPTER  V.  417 

T.      It  is  commonly  reported  that  there  is  fornication  among  you,  and 
such  fornication  as  is  not  even  heard  of  among  the  heathens,  that 

2  one  should  have  his  father's  wife.  And  are  ye  puffed  up  ?  Have  ye 
not  rather  mourned,  that  he  who  hath  done  this  deed  might  be 

3  taken  from  among  you  ?  For  I  verily  as  absent  in  body,  but  pre- 
sent  in  spirit,  have  already,  as  if  I  were  present,  judged  him  who 

4  hath  so  done  this,  In  the  name  of  our  Lord  Jesus  Christ,  when  ye 
are  gathered  together,  and  my  spirit,  with  the  power  of  our  Lord 

5  Jesus  Christ,  To  deliver  such  a  one  to  Satan,  for  the  destruction 
of  the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the  Lord 

6  Jesus.      Your  glorying  is  not  good:    know  ye  not,  that  a  lit- 

7  tie  leaven  leaveneth  the  whole  lump  ?  Purge  out  the  old  leaven, 
that  ye  may  be  a  new  lump,  as  ye  are  unleavened  ;  for  our  pass* 

8  over  is  slain  for  us,  even  Christ :  Therefore  let  us  keep  the  feast ; 
not  with  the  old  leaven,  nor  with  the  leaven  of  wickedness  and 
malignity,  but  with  the  unleavened  bread  of  sincerity  and  truth. 

9  I  wrote  to  you  in  an  epistle.  Not  to  converse  with  lewd  persons, 
10  But  not  altogether  with  the  lewd  persons  of  this  world,  or  the  cove- 

y.  1.  Formeation — ^The  original  word  implies  criminal  conversation  of  any 
kind  whatever.    His  fathef'9  wife — ^While  hia  father  was  alive. 

3.  Are  ye  puffed  up  ? — Should  ye  not  rather  have  mourned,  have  solemnly 
hnmbled  yourselves,  and  at  that  time  of  solemn  mourning  have  expelled  that  no- 
torious sinner  firom  your  communion  t 

3.  J  verily  me  preeent  in  epirU — Having  a  full  (it  seems  a  miraculous)  view  of 
the  whole  fact,  have  already,  as  if  I  were  actually  present,  judged  him  who  hath 
so  scandalously  done  this. 

4.  And  my  epirit — ^Present  with  you,  with  the  power  of  the  Lord  Jeeue  CkrieU^ 
To  confirm  my  sentence. 

5.  To  deliver  euch  a  one — ^This  was  the  highest  degree  of  punishment  in  the 
Christian  Church.  And  we  may  observe,  the  passing  this  sentence  was  the  act 
of  the  apostle,  not  of  the  Corinthians :  to  Satan — Who  was  urially  permitted, 
in  such  cases,  to  inflict  pain  or  sickness  on  the  offender :  for  the  deslnrcftoii-* 
Though  slowly  and  gradually,  of  the  fUeh — Unless  prevented  by  speedy  re 
pentance. 

6.  Your  glorying — Blither  in  your  giAs  or  prosperity,  at  such  a  time  as  this,  is 
not  good.  Know  ye  not,  that  a  litUe  leavefi^— One  sin,  or  one  sinner,  leaveneth 
the  whole  lump — Diffuses  ruilt  and  infection  through  the  whole  connegation  ? 

7.  Purge  out  therefore  the  old  leaven  Both  of  sinners  and  of  sin,  that  ye  may 
he  a  new  lump,  ae  ye  tare  unleaieened — ^That  is,  that  being  unleaTenedye  may  be 
a  new  lump  holy  unto  the  Lord.  For  our  paeeover  ie  oLiin  for  ue — ^1im  Jewish 
passover,  about  the  time  of  which  this  epistle  was  wrote,  (chap,  t,  11,)  was  only 
a  tjrpe  of  this.  What  exquisite  skill  both  here  and  every  where  conducts  the  seal 
of  the  inspired  writer  T  How  surprising  a  transition  is  here  7  And  yet  how  per- 
fectly  natural ;  the  apostle,  speaking  of  the  incestuous  criminal,  slides  into  his 
darling  topic,  a  crucified  SaTiour.  IVho  would  have  expected  it  on  such  an  oc 
casion  7  Yet  when  it  is  thus  brought  in,  who  does  not  see  and  admire  both  the 
propriety  of  the  subject,  and  the  delicacy  of  its  introduction  7 

8.  Therefore  let  ue  keep  the  feaet— Lot  us  feed  on  him  by  faith.  Hex«  is  a 
plain  allusion  to  the  Lora*s  Supper,  which  was  instituted  in  the  room  of  the 
passover ;  not  with  the  old  leaven— 0£  heathenism  or  Judaism.  Malignity  is  stub, 
bomness  in  evil.  Sinceritj-  and  truth  seem  to  be  put  here  for  the  whole  of  true 
inward  religion. 

9.  /  wrote  to  you  in  a  former  epietle — And  doubtless  both  St.  Pkul  and  the  other 
apostles  wrote  many  things  which  are  not  extant  now.  Not  to  converse — Fami. 
liarly ;  not  to  contract  any  intimacy  or  acquaintance  with  them,  more  than  is 
absolutely  necessary. 

10.  But  I  did  not  mean  that  je  should  altMwtber  refVain  firom  oonvening 
with  heathens,  though  they  are  guilty  in  smm  or  Uims  isspects.    Cevoieue  nu 

27 


418  I.  CORINTHIANS. 

tons,  or  the  rapaciouB,  or  idolaters,  for  then  ye  most  go  out  of  the 
11  world.    But  I  have  now  written  onto  you,  if  any  who  is  named  a 

brother  be  a  lewd  person,  or  coretoiis,  or  an  idolater,  or  a  railer, 

or  a  drunkard,  or  rapacious,  not  to  converse  with  such  a  one,  no, 
13  not  to  eat  with  him.  For  what  hare  I  to  do  to  judge  them  that  are 
13  without  ?    Do  not  ye  judge  them  that  are  within  ?    (But  them  that 

are  without  God  will  judge :)  And  ye  will  take  away  from  among 

yourselves  the  wicked  person. 
YI.     Dare  any  of  you,  having  a  matter  against  another,  refer  it  to 

2  the  unjust,  and  not  to  the  saints  ?  Know  ye  not,  that  the  saints 
shall  judge  the  world  ?     And  if  the  world  is  judged  by  you,  are  ye 

3  unworthy  to  judge  the  smallest  matters  ?  Know  ye  not  that  we 
shall  judge  angels  ?     How  much  more  things  pertaining  to  this 

4  life  ?  If  then  ye  have  any  controversies  of  things  pertaining  to 
this  life,  do  ye  set  them  to  judge  who  are  of  no  esteem  in  the 

5  Church  ?  I  speak  to  your  shame.  What,  is  there  not  so  much  as 
one  wise  man  among  you,  that  shall  be  able  to  judge  between  his 

6  brethren  1     But  broUier  goeth  to  law  with  brother,  and  this  before 

7  the  infidels.  Indeed  there  is  altogether  a  fault  among  you,  that  ye 
have  contests  with  each  other.  Why  do  ye  not  rather  suffer  wrong  ? 
Why  do  ye  not  rather  suffer  yourselves  to  be  defrauded  ?    Nay,  ye 

8  do  wrong,  and  defraud  even  your  brethren.    Know  ye  not  that  the 

9  unjust  shall  not  inherit  the  kingdom  of  God  ?  Be  not  deceived, 
neither  fornicators,  nor  idolaters,  nor  adulterers,  nor  the  effeminate, 

jMciotM,  uio2aler«— Sinners  against  themselves,  their  neighbour,  God.  Far  (Am 
y«  MMtf  go  cmtefikM  world — ^Then  all  oiyil  commeroe  ttmst  oetae.  So  that  going 
oat  of  the  world,  which  some  account  a  perfection,  St.  Paul  accounts  an  utter 
absurdity. 

11.  Who  U  named  a  brother — ^That  is,  a  Christian,  especially  if  a  member  of 
the  same  congregation ;  rajNidotts— Guilty  of  oppression,  extortion,  or  any  open 
-injustice.    No,  not  to  eat  with  him — ^Whieh  is  the  lowest  degree  of  fiuniliuity. 

IS.  I  speak  of  Christians  only.  For  what  have  I  to  do  to  judge  heathens  7  But 
ye,  as  well  as  I,  judge  those  ofyour  own  community. 

13.  Them  that  are  withoutt  God  wUliudge — ^The  passing  sentence  on  these  he 
hath  reserved  to  himself.  And  ye  t9tM  take  away — that  wicked  jwrspn— This 
properly  belongs  to  you. 

YI.  1.  The  uwjuet — ^The  heathens.  A  Christian  could  expect  no  justice  from 
tliese.  The  eainto — ^Who  might  easily  decide  these  smaller  diflerenoes,  in  a  pri- 
vate and  friendly  manner. 

%  Know  ye  not — ^This  expression  occurs  six  times  in  this  single  chapter.  And 
that  with  a  peculiar  force.  For  the  Corinthians  knew,  and  gloried  in  it :  but 
they  did  not  practise ;  that  the  eainio — After  havinp^  been  judged  themselves, 
ahail  judge  the  tDoHd— ShaU  be  assessors  with  Christ  m  the  judgment  wherein  he 
shall  condemn  all  the  wicked,  as  well  ansels  as  men,  Matt,  xiz,  98 ;  Rev.  xx,  4. 

4.  Them  who  are  of  no  eeteem  in  the  Chwreh — ^That  is,  heathens,  who,  as  such, 
could  be  in  no  esteem  with  the  Christians. 

5.  1$  there  not  one  among  you,  who  are  such  admirers  of  wisdom,  that  is  wise 
enofigh  to  decide  such  causes  f 

7.  Indeed  there  ie  a  fault,  that  ve  quarrel  with  each  other  at  all,  whether  ve  go 
to  law  or  no.  Why  do  ye  not  rather  e^jfer  wrong  7— All  men  cannot,  or  will  not 
receive  this  saying.  Many  aim  only  at  this,  *'  I  will  neither  do  wrong  nor  suffer 
it.**    These  are  honest  heathens,  but  no  Christians. 

8.  Nay,  ye  do  iMirag'-- Openly,  and  de/VaiMl— Privately.  O  how  powerfUUy  did 
the  mystery  of  iniquitv  already  work ! 

9.  Idolatry  is  here  placed  between  fornication  and  adultery,  because  they  gene, 
imlly  accompanied  it.  Nor  the  eftminate — ^Who  live  in  an  easy,  indolent  way, 
takiag  up  no  cross,  tttdnring  do  naidriilp. 


CHAPTER  VI.  419 

10  nor  Sodomites,  Nor  thieres,  nor  the  covetous,  nor  retilers,  nor  the 

11  rapacious,  shall  inherit  the  kingdom  of  God.  And  such  were  some 
of  you :  but  ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justi- 
fied in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God. 

12  All  things  are  lawful  for  me ;  but  all  things  are  not  expedient : 
all  things  are  lawful  for  me ;  but  I  will  not  be  brought  under  the 

13  power  of  any.  Meats  art  for  the  belly,  and  the  belly  for  meats ; 
yet  God  will  destroy  both  it  and  them.    But  the  body  is  not  for 

14  fornication,  but  for  the  Liord,  and  the  Lord  for  the  body.  And 
God  hath  both  raised  up  the  Lord,  and  will  also  raise  us  up  by  his 

15  power.  Know  ye  not,  that  your  bodies  are  members  of  Christ  ? 
Shall  I  then  take  the  members  of  Christ,  and  make  them  the  mem- 

16  hers  of  a  harlot  ?  God  forbid.  Know  ye  not,  that  he  who  is  joined 
to  a  harlot  is  one  body  ?     *  For  they  two,  saith  he,  shall  be  one 

17  flesh.     But  he  that  is  joined  to  the  Lord  is  one  spirit.     Flee  for- 

18  nication.     Every  sin  that  a  man  doth,  is  without  the  body ;  but  he 

19  that  committeth  fornication,  sinneth  against  his  own  body.  Know 
ye  not,  that  your  body  is  the  temple  of  the  Holy  Ghost,  who  is  in 

20  you,  whom  ye  have  from  God  ?   And  ye  are  not  your  own :  for  ye 

But  liow  is  thk  7  Theie  good-natured,  harmloM  people  ire  ranked  with  idola. 
ten  and  Sodoniitef !  We  may  learn  henoe,  that  we  are  never  aecure  from  the 
greatest  sins,  till  we  gaard  against  those  which  are  thought  the  least,  nor  indeed, 
till  we  think  no  sin  is  little ;  since  every  one  is  a  step  toward  hell. 

11.  And  9mck  were  wome  of  you  :  hut  ye  are  waehed — From  those  gross  abomi- 
nations  ;  yea,  and  ye  are  inwardly  sanctified,  not  before,  but  in  consequence  of 
your  being  justified,  in  the  name — ^That  is,  bj  the  merits  of  the  Lord  Jesus,  through 
which  your  sins  are  fornven,  and  by  the  Spirit  of  our  God,  by  whom  ye  are 
thus  washed  and  sancti£d. 

13.  All  thinge,  which  are  lawful  for  you,  are  lawful  for  me  :  hut  ail  thinge  are 
not  always  expedient — Particularly  when  any  thing  would  ofiend  my  weak  bra* 
ther ;  or  when  it  would  enslave  my  own  soul.  For  though  all  thinge  are  lawful 
for  met  y^t  I  will  not  he  hrought  under  the  power  of  any — oo  as  to  be  uneasy  when 
I  abstain  from  it.    For  if  so,  then  I  am  under  the  power  of  it. 

13.  As  if  he  had  said,  I  speak  this  chiefly  with  regard  to  meats  ;  (and  woold 
to  God  all  Christians  would  consider  it !)  particularly  with  regard  to  those  oflfor. 
ed  to  idols,  and  those  forbidden  in  the  Mosaic  law.  These,  I  grant,  are  all  in- 
diftrent,  and  have  their  use ;  though  it  is  only  for  a  time ;  then  meats  and  the 
organs  which  receive  them,  will  together  moulder  into  dust.    But  the  case  is 

3uite  otherwise  with  fornication.  This  is  not  indifferent,  but  at  all  times  eyil. 
W  thethody  iofor  the  Lord — Designed  only  fpr  his  service :  and  the  Lord,  in  an 
important  sense,  for  the  body,  being  the  Saviour  of  this  as  well  as  of  the  soul ; 
in  proof  of  which  God  hath  already  raised  him  from  the  dead. 

17.  Bui  he  that  is  joined  to  the  Lord—Bj  faith,  is  one  opirii  with  Aim— And 
shall  he  make  himself  one  flesh  with  a  harlot  7 

18.  Flee  fomieation — All  unlawful  commerce  with  women,  with  speed,  with 
abhorrence,  with  all  your  might.  Eyeiy  sin  that  a  man  commits  against  his 
neighbour  terminates  upon  an  object  out  of  himself  and  does  not  so  inunediately 
pollute  his  body,  though  it  does  his  soul :  hut  he  that  eommitUth  fornication  tin. 
neih  againet  his  own  2ody— Pollutes,  dishonours,  and  degrades  it  to  a  level  with 
brute  beasts. 

19.  And  even  your  body  is  not,  strictly  speaking,  your  own.  Even  this  it  the 
temple  of  the  Holy  Ohoet — Dedicated  to  him,  and  inhabited  by  him.  What  the 
apostle  calls  elsewhere  the  temple  of  Grod,  chap,  iii,  16,  17,  and  the  temple  of  the 
living  God,  3  Cor.  vi,  16,  he  here  styles  the  temple  of  the  Holy  Ghost ;  plainly 
showing,  that  the. Holy  Ghost  is  the  living  God. 

SO.  Olorify  CM  witk  yowr  hody  and  your  spiril-^Yield  your  bodies  tad  all 

*  Oensait  ii,  9*. 


4d0  I.  CORINTHIANS. 

are  bought  with  a  price :  therefore  glorify  God  with  your  body  and 
your  spirit,  which  are  God's. 
VII.      Now  concerning  the  things  whereof  ye  wrote  to  me,  it  is  good 

2  for  a  man  not  to  touch  a  woman.  Yet  to  avoid  fornication,  let 
every  man  have  his  own  wife :  and  let  every  woman  have  her  own 

3  husband.     Let  the  husband  render  the  debt  to  the  wife ;  and  in 

4  like  manner  the  wife  to  the  husband.  The  wife  hath  not  power 
over  her  own  body,  but  the  husband :  and  in  like  manner  the  hus- 

6  band  also  hath  not  power  over  his  own  body,  but  the  wife.  With- 
draw not  from  each  other,  unless  it  be  by  consent  for  a  time,  that 
ye  may  give  yourselves  up  to  fasting  and  prayer,  and  may  come 

6  together  again,  lest  Satan  tempt  you  through  your  incontinence.  But 

7  I  say  this  by  permission,  not  by  way  of  precept.  For  I  would  that 
all  men  were  even  as  myself:  but  every  one  hath  his  proper  gift 
from  God,  one  afler  this  manner,  and  another  after  that. 

8  But  to  the  unmarried  and  the  widows  I  say.  It  is  good  for  them 

9  if  they  remain  even  as  I.  But  if  they  have  not  power  over  them- 
selves, let  them  marry  ;  for  it  is  better  to  marry  than  to  bum. 

10  The  married  I  command,  yet  not  I,  but  the  Lord,  *That  the 

1 1  wife  depart  not  from  her  husband.     But  if  she  depart  let  her  re- 
main unmarried,  or  be  reconciled  to  her  husband.    And  let  not  the 

12  husband  put  away  his  wife.     To  the  rest  speak  I,  not  the  Ijord. 
If  any  brother  hath  an  unbelieving  wife,  and  she  consent  to  dwell 

membera,  ms  weU  aa  your  souIb  and  aU  their  facaltiea,  as  inatmmenta  of  right, 
eooanesa  to  God.  Devote  and  employ  all  ye  have,  and  all  ye  are,  entirely,  anre- 
■ervedly,  and  for  over  to  his  glory. 

VII.  i.  Jt  19  good  for  a  man — -Who  is  master  of  himself,  not  to  touch  a  wommn 
— ^That  is,  not  to  marry.     So  great  and  many  are  the  adyantages  of  a  single  lift. 

9.  Yet  when  it  is  needful  in  order  to  avoid  fornication,  let  every  man  have  hie 
own  wife;  his  own;  for  Christianity  allows  no  polygamy. 

3.  Let  not  married  persons  fancy  that  there  is  any  perftction  in  living  with 
each  other  as  if  they  were  unmarried.  The  debt — ^This  ancient  reading  seems 
far  more  natural  than  the  oonmion  one. 

4.  The  wife — the  huehand — Let  no  one  forget  this,  on  pretence  of  greater 
parity. 

5.  Ufdeee  it  be  by  eonMent^  for  a  time — ^That  on  those  special  and  solemn  occa- 
sions, ye  may  entirely  give  yourselves  up  to  the  exercises  of  devotion  ;  leet — If 
ye  should  long  romam  separate,  Satan  tempt  you — ^To  unclean  thoughts,  if  not 
aetions  too. 

6.  But  I  eay  thie — Concerning  your  separating  for  a  time,  and  coming  together 
again.    Perhaps  he  refers  also  to  ver.  3. 

7.  For  I  would  that  all  men  were  herem  even  ae  J— I  would  that  all  believers 
who  are  now  unmarried  would  remain  eunuchs  for  the  kingdom  of  heaven's 
sake.  St.  Paul  having  tasted  the  sweetness  of  this  liberty,  wished  others  to  enjoy 
it,  as  well  as  himself,  but  every  one  hae  hie  jtroper  gift  from  Ood — According  to 
our  Lord's  declaration.  All  men  cannot  receive  this  saying,  save  they,  the  happy 
few,  to  whom  it  is  given.  Matt,  zix,  11. 

8.  /(  ie  good  for  them  if  they  remain  even  ae  /—That  St.  Paul  was  then  single  is 
certain.  And  firom  Acts  vii,  58,  compared  with  the  following  parts  of  the  his. 
tory,  it  seems  probable  that  he  always  was  so.  It  does  not  appear  that  this  de. 
claration  (any  more  than  ver.  1)  hath  any  reference  at  all  to  a  state  of  persecution. 

10.  Not  /--Only ;  but  the  Lord — Cknet — By  his  express  command.  Matt,  v,  39. 

11.  But  if  ehe  depart^-Contnry  to  this  express  prohibition.  And  let  not  the 
hu^nd  put  away  hte  wife — Except  for  the  cause  or  adultery. 

13.  To  the  reet — ^Who  are  married  to  unbelievers,  epeak  /-^By  revelation  firom 
God;  thottfii  our  Lord  halh  not  left  any  oonunandment  concerning  it    Let  kirn 

•Umhemr.m. 


CHAPTER  VII.  421 

13  with  him,  let  him  not  put  her  away.  And  the  wife  who  hath  an 
unbelieving  husband,  that  consenteth  to  live  with  her,  let  her  not 

14  put  him  away.  For  the  unbelieving  husband  hath  been  sanctified  by 
the  wife  ;  and  the  unbelieving  wife  hath  been  sanctified  by  the  hua- 

'  band.     Else  were  your  child^n  unclean ;  but  now  they  are  holy. 

15  But  if  the  unbeliever  depart,  let  him  depart :  a  brother  or  a  sister 

16  is  not  enslaved  in  such  eases ;  but  God  hath  called  us  to  peace.  For 
how  knowest  thou,  O  wife,  but  thou  mayest  save  thy  husband  ?  Or 

17  how  knowest  thou,  O  husband,  but  thou  mayest  save  thy  wife  ?  But 
as  God  hath  distributed  to  every  one,  as  the  Lord  hath  called  every 

18  one,  so  let  him  walk.  And  thus  I  ordain  in  all  the  Churches.  Is 
any  one  called  being  circumcised  1  let  him  not  become  uncircum- 
cised :  is  any  one  called  in  uncircumcision  ?  let  him  not  be  cir- 

19  cumcised.     Circumcision  is  nothing,  and  uncircumcision  is  no- 

20  thing,  but  keeping  the  commandments  of  God.     Liet  every  one  in 

21  the  calling  wherein  he  is  called,  therein  abide.  Wast  thou  called, 
being  a  bond  man  ?  care  not  for  it :  but  if  thou  canst  be  made  free, 

22  use  it  rather.  For  he  that  is  called  by  the  Lord,  being  a  bond  man, 
is  the  Lord's  free  man ;  and  in  the  like  manner,  he  that  is  called 

23  ^11^  free,  is  the  bond  man  of  Christ.    Ye  are  bought  with  a  price  ; 

24  do  not  become  the  bond  slaves  of  men.  Brethren,  let  ievery  one 
wherein  he  is  called,  therein  abide  with  God. 

25  Now  concerning  virgins,  I  have  no  commandment  from  the 
Lord ;  but  I  give  my  judgment  as  one  who  hath  obtained  mercy 

■     '  '  "~~ 

not  puf  her  mwmy — ^The  Jews  indeed  were  obliged  of  old  to  pot  away  their  idola. 
trout  wives,  Exra  z,  3.  But  their  cue  was  quite  difierent.  They  were  absolutely 
fbrbid  to  marry  idolatrous  women.  But  the  persons  here  spoun  of  were  mar- 
ried,  while  they  were  both  in  a  state  of  heathenism. 

14.  Far  the  unbelieving  husband  hath^  in  many  instances,  been  eanetified  by  the 
wife — EUe  your  children  would  haTe  been  brought  up  heathens,  whereas  now 
they  are  Christians.    As  if  he  had  said,  Ye  see  the  proof  of  it  before  your  eyee. 

15.  A  brother  or  a  tister-— A  Christian  man  or  woman,  is  not  enslaved— Is  at 
full  liberty  in  such  cases.  But  Ood  hath  called  ue  to  peace — To  Uve  peaceably 
with  themt  if  it  be  possible. 

17.  But  09  Ood  hath  dietributed—Tho  various  stations  of  lifo,  and  various  rela. 
tions  to  every  one,  let  him  take  care  to  discharge  his  dutv  therein.  Tlie  Gospel 
disannuls  none  of  these :  and  thus  J  ordain  in  oil  the  Ckmreheo^Ao  a  point  of 
the  highest  concern. 

19.  Cireumeioion  io  nothings  and  uneireumeisum  ie  nothing — ^Will  neither  pro. 
mote  nor  obstruct  our  salvation.  The  one  point  is  keeping  the  commandments 
of  God;  faith  working  bv  love. 

90.  /a  the  calHng — The  outward  state  wherein  he  is  when  God  calls  him. 
Let  him  not  seek  to  change  this  without  a  clear  direction  from  Providence. 

31.  Care  not  for  it — Do  not  anxiously  seek  liberty,  but  if  thou  eo$ut  be  free, 
nee  it  rather — Embrace  the  opportunity. 

32.  le  the  Lord's  free  fium— Is  free  in  this  respect.  The  Greek  woid  implies 
one  that  was  a  slave,  but  now  is  free;  ie  the  bond  m«ii  o/ CArist— Not  free  in  this 
respect,  not  at  liberty  to  do  his  own  will. 

33.  Ye  are  bought  with  a  price — ^Ye  belong  to  God :  therefore,  where  it  can  be 
avoided,  do  not  become  the  bond  elanee  of  men — Which  may  expose  you  to  many 
temptations. 

24.  Therein  abide  with  Ood — Doing  all  thinjri  as  unto  God,  and  as  in  his  imme. 
diate  presence.  They  who  thus  abide  with  God  preserve  a  holy  indifibrenee  with 
regard  to  outward  things. 

35.  iVbis  concerning  oirginot  of  either  sex,  /  hmoe  no  eommandoHnt  from  tho 
Lord-^Bj  a  partieuUr  revelation  t  nor  was  it  nsoewaiy  he  ahoold ;  Amt  the 


«»  I.  CORINTHIANS. 

26  of  tho  Lord  to  be  faithful.    I  apprebend,  therefore,  that  this  is  good 
for  the  present  distress,  that  it  is  good  for  a  man  to  continue  as 

27  he  is.     Art  thou  bound  to  a  wife  ?  seek  not  to  be  loosed :  art  thoQ 

28  loosed  from  a  wife  ?  seek  not  a  wife.  Yet  if  thou  dost  marry,  thoa 
hast  not  sinned ;  and  if  a  virgin  marry,  she  hath  not  sinned.   Nerer^ 

29  theless,  such  will  have  trouble  in  the  flesh ;  but  I  spare  you.  But 
this  I  say,  brethren,  the  time  is  short :  it  remaineth,  that  even  they 

30  that  have  wives,  be  as  if  they  had  none :  And  they  that  weep,  as 
if  they  wept  not ;  and  they  that  rejoice,  as  if  they  rejoiced  not; 

31  and  they  that  buy,  as  if  they  possessed  not ;  And  they  that  use  this 
world,  as  not  abusing  it;  for  the  fashion  of  this  worhl  passeth 

32  away :  Now  I  would  have  you  without  carefulness.  The  unmar- 
ried man  careth  for  the  things  of  the  Lord,  how  he  may  please 

33  the  Lord.     But  the  married  careth  for  the  things  of  the  world, 

34  how  he  may  please  his  wife.  There  is  a  difference  also  between 
a  wife  and  a  virgin.  The  unmarried  woman  careth  for  the  things 
of  the  Lord,  that  she  may  be  holy  both  in  body  and  spirit :  but  the 
married  careth  for  the  things  of  the  worid,.  how  she  may  please 

apoctlet  wrote  notbinr  whioh  wu  not  diyinelj  inipired :  bat  with  thii  differw 
ence ;  Bometimes  they  had  a  particular  reTelation,  and  a  special  commandment  s 
at  other  timet  they  wrote  from  the  Divine  light  which  abode  with  them,  the 
standing  treasure  of  the  Spirit  of  God.  And  this  also  was  not  their  prirata 
opinion,  but  a  Divine  rule  of  fiiith  and  practice.  As  one  whom  God  hath  mads 
fiiithful  in  my  apostolic  office;  who  therefore  faithfully  deliver  what*I  receive 
from  him. 

S6,  37.  7!%it  it  good  for  the  present  diatreoo — ^While  any  Church  is  under  per. 
seeution,  for  a  man  to  eontimu  as  he  i« — ^Whether  married  or  unmarried.  St  Fknl 
does  not  here  urge  the  present  distress,  as  a  reason  for  celibacy,  any  more  than 
for  marriage ;  but  for  a  man's  not  seeking  to  alter  his  state,  whatever  it  be,  but 
making  the  best  of  it. 

38.  Such  will  hate  trouble  in  the  fteeh — Many  outward  troubles ;  hit  I  opart 
ym — I  speak  as  little  and  as  tenderly  as  possible. 

89.  But  thit  I  oay,  brethren — With  great  confidence :  the  time  of  our  abods 
here  is  short.  It  plainly  follows,  that  OTon  those  who  haTe  wives,  be  as  serious, 
xealous,  active,  dead  to  the  world,  as  devoted  to  God,  as  holy  in  all  manner  of 
conversation,  as  if  they  had  none.  By  so  easy  a  transition  does  the  apostle  slide 
from  every  thing  else  to  the  one  thing  needihl ;  and  forgetting  whatever  is  tern, 
poral,  is  swallowed  up  in  eternity. 

90.  And  they  that  weep,  at  if  they  tbept  not — ^Though  sorrowfhl,  yet  always 
rejoicing ;  they  that  rejoice,  at  if  they  rejoiced  not — Tempering  their  joy  with 
godly  fw ;  they  that  buy,  at  if  they  pottttted  not — ^Knowing  tiiemsehres  to  be 
only  stewards,  not  proprietors. 

31.  And  they  that  utt  thit  world,  at  not  abuting  it — ^Not  seeking  happiness  m 
it*  but  in  God :  using  every  thing  therein  only  in  such  a  manner  and  degree  as 
most  tends  to  the  knowledpfe  and  love  of  Grod ;  for  the  whole  scheme  and  fathiom 
of  thit  world — ^This  marryug,  weeping,  rejoicing,  and  all  the  rest,  not  only  will 
pass,  but  now  passeth  away ;  is  this  moment  flying  off  like  a  shadow. 

33.  Now  I  would  hate  you,  for  this  flying  moment,  without  eartfulnett,  with, 
out  any  incumbrance  of  your  thoughts.  The  unmarried  man,  if  he  understand 
and  use  the  advantage  he  enjoys,  careth  only  for  the  things  of  the  Lord,  how  he 
mav  please  the  Lord. 

83.  But  the  married  eartthfor  the  thingt  of  the  world,  (and  it  is  duty  so  to  do, 
so  far  ss  becomes  a  Christian,)  how  he  may  please  his  wife,  and  provide  all  things 
needful  for  her  and  his  family. 

34.  Thtrt  it  a  difference  aUo  between  a  wife  and  a  virgin — ^Whether  the 
(^hurch  be  under  persecution  or  not.  The  unmarried  woman — If  she  know  and 
use  her  privilege,  earsth  only  fi>r  the  things  of  the  Lord.  All  her  time,  care,  and 
than^fii^oaalM9iaib^Bitmatmaybtltlyhathinhodyandtpirit    Thisisthe 


CHAPTER  YIII.  438 

35  her  husband.  And  this  I  say  for  your  own  profit,  not  that  I  may 
cast  a  snare  upon  you,  but  that  ye  may  decently  wait  upon  the 

36  Lord,  and  without  distraction.  But  if  any  think  that  he  acteth  inde- 
cently toward  his  virgin,  if  she  be  above  age,  and  need  so  require, 

37  let  him  do  what  he  will,  he  sinneth  not :  let  them  marry.  Never- 
theless, he  that  standeth  steadfast  in  his  heart,  having  no  necessity, 
but  having  power  over  his  own  will,  and  hath  determined  this  in 

38  his  heart,  to  keep  his  virgin,  doth  well.     So  then  he  also  that 
^'giveth  in  marriage,  doth  well ,  but  he  that  giveth  not  in  marriage, 

doth  better. 

39  The  wife  is  bound  as  long  as  her  husband  liveth ;  but  if  her 
husband  be  dead,  she  is  at  liberty  to  marry  whom  she  will ;  only 

40  in  the  Lord.  But  she  is  happier  if  she  continue  as  she  is,  m  my 
judgment ;  and  I  think  that  1  also  have  the  Spirit  of  God. 

YIII.    Now  as  to  things  sacrificed  to  idols,  we  know :  for  all  of  us 

2  have  knowledge.     Knowledge  pufieth  up,  but  love  edifieth.     And 
if  any  one  thmk  he  knoweth  any  thing,  he  knowoth  nothing  yet 

3  as  he  ought  to  know.     But  if  any  one  love  God,  he  is  known  by 

4  him.    I  say,  as  to  the  eating  of  things,  sacrificed  to  idols,  we  know 
that  an  idol  is  nothing  in  the  world,  and  that  there  is  no  Grod  but 

5  one.     For  though  there  be  that  are  called  gods,  whether  in  hea- 

standing  a^vantace  of  a  nngle  life  in  all  agM  and  nationt.    But  who  makei  a 
■oitablfloaoofit? 

85.  iVit  that  I  may  eaat  m  eiuare  upon  yeu — ^Who  are  not  able  to  receive  th» 
nying ;  but  fer  your  profit — Who  are  able,  that  ye  may  reeolnteljr  and  pene. 
veringly  wait  upon  the  Lord^-ThiB  word  tranilated  wait  signifies  sitting  close  by 
a  person  in  a  good  posture  to  bear.  So  Mtry  sat  at  the  feet  of  Jesus,  Luke 
X,  39 ;  without  atsfraetion— Without  having  the  mind  drawn  any  way  fi'om  its 
centre,  from  its  close  attention  to  God,  by  any  person,  or  thing,  or  core,  or 
incumbrance  whatsoever. 

36.  But  if  amy  parent  fM'nib  As  should  otherwise  act  indecently,  unbecoming  his 
character  toward  kie  virgin  daughter,  if  §he  he  above  age,  (or  of  ftdl  age,)  and 
need  eo  require,  ver.  9,  let  tkemenarry — Her  suitor  and  she. 

37.  Having  no  neeeeeiiy — ^Where  there  is  no  such  need ;  hut  hoeing  power  otet 
hie  own  isttf^Which  would  incline  him  to  desire  the  increase  of  his  family,  and 
the  strengthening  it  bv  new  relatione. 

98.  Doth  ft€<f«r—u  there  be  no  necessity. 

39.  Only  m  the  Lord — ^That  is,  only  let  Christians  ma^y  Christians ;  a  stand, 
ing  direction,  and  one  of  the  utmoet  importance. 

40.  /  also— As  well  as  any  of  you,  haee  the  Spirit  of  Ood — Teaching  me  all 
things.  This  does  not  impW  any  doubt;  bat  the  strongest  certainty  of^it,  toge. 
ther  with  a  reproof  of  them  for  calling  it  in  question.  Whoever  therefore  would 
conclude  firom  hence  that  St.  Paul  wae  not  certain  he  had  the  Spirit  of  Christ, 
neither  understands  the  true  import  of  the  words,  nor  considers  now  expressly 
he  lays  claim  to  the  Spirit,  both  in  this  epistle,  chap,  ii,  16 ;  ziv,  37 ;  and  the 
other,  chap,  ziii,  3.  Indeed  it  n»y  be  doubted  whether  the  word  here  and  else, 
where  translated  think,  does  not  always  imply  the  fullest  and  strongest  assurance ; 
see  chap,  x,  13. 

VIII.  1.  Now  eoneeming  the  next  ouestion  you  proposed,  aUofue  have  knew- 
ledge — ^A  gentle  reftroof  of  their  selt  conceK :  knowtodge  without  love  always 
puffeth  up.    Loee  alone  edifiee — Builds  ue  up  in  holiness. 

9.  If  any  man  think  he  knoweth  any  thing'—AnffiA,  unless  so  far  as  he  is  taught 
by  God,  he  kneufeth  nothing  yetaehe  ought  to  ftaoi^— Seeing  there  is  no  true  know, 
lodge  without  Divine  love. 

3.  He  i§  known — ^That  is,  approved  hy  him,  Psa.  i,  6. 

4.  We  know  thai  an  idol  ie  mthing^-A  mm  nominal  god,  having  no  divini^, 
virtue,  or  power. 


«M  I.CORINTHIANS. 

6  ven  or  on  earth,  (as  there  are  many  gods  and  many  lords,)  Tet  ta 
tts  there  is  hui  one  God,  the  Father,  from  whom  are  M  things, 
and  we  for  him;  and  one  Lord  Jesus  Christ,  by  whom  are  all 

7  things,  and  we  by  him.  But  there  is  not  in  all  men  this  know- 
ledge ;  for  some  do  even  until  now,  with  consciousness  of  the  idol, 
eat  it  as  sacrificed  to  the  idol ;  and  their  conscience,  being  weak, 
is  defiled. 

8  Bat  meat  commendeth  us  not  to  God ;  for  neither  if  we  eat, 

9  are  we  tbe  better,  nor  if  we  eat  not,  are  we  the  worse.  But  take 
heed,  lest  by  any  means  this  your  liberty  become  a  stumUing 

10  block  to  the  weak.  For  if  any  one  see  thee,  who  hast  knowledge, 
sitting  at  meat  in  an  idol  temple,  will  not  the  conscience  of  him 
that  is  weak  be  encouraged  to  eat  of  the  things  saerificed  to  the 

11  idol?    And  through  thy  knowledge  shall  the  weak  brother  perish, 

12  for  whom  Christ  died»  But  when  ye  sin  thus  against  your  bre- 
thren, and  wound  their  weak  conscience,  ye  sin  against  Christ. 

13  Wherefore  if  meat  make  my  brother  to  offend,  I  will  eat  no  flesh 
while  the  world  standeth,  lest  I  make  my  brother  to  ofiend. 

IX.      Am  I  not  free  ?    Am  I  not  an  apostle  ?    Have  I  not  seen  Jesus 
2  Christ  our  Lord  ?    Are  not  ye  my  work  in  the  Lord  ?    If  I  am  not 

5.  For  though  there  he  that  &re  eaUed  godo — Bj  the  heathens,  both  celestial, 
(as  thev  term  them,)  terrestrial,  and  infernal  deities. 

6.  Yet  to  fit,  Christians,  tAere  io  but  one  Ood — This  is  exclusive,  not  of  the 
one  Lord,  as  if  he  were  an  inferior  Deity ;  but  onl j  of  the  idols,  to  w*hieh  the 
one  God  is  opposed :  from  whom  are  ail  thing§—By  creation,  providence,  and 
moe :  and  we  for  him — The  end  of  all  we  are,  haye,  and  do :  and  one  Lord — 
Equally  the  object  of  Divine  worship;  by  whom  are  all  thingo — Created,  sua. 
tained,  and  governed;  and  we  by  Atiit— Have  access  to  the  FaUier,  and  all 
•piritoal  Uessings. 

7.  Some  eat  with  eoneeiouaneoe  of  the  idol — ^That  is,  fancying  it  is  something, 
and  that  it  makes  liie  meat  unlawful  to  be  eaten;  and  their  eoneeienee  beil^ 
weak — ^Not  rightly  informed,  ie  defiled — Contracts  guilt  by  doing  it. 

8.  But  meat  commendeth  ue  not  to  Ood — Neither  by  eating,  nor  by  refraininf 
from  it.    Eating  and  not  eating  are  in  themselves  things  merely  indiflbrent. 

10.  For  if  any  one  see  thee  who  haet  knowledge — ^Whom  he  believes  to  have 
more  knowledge  than  himself,  and  who  really  hsst  this  knowledge,  that  an  idoi 
ie  nothing :  sitting  down  to  an  entertainment  ta  ait  idol  tewmle — ^The  heathens 
fiequently  made  entertainments  in  their  temples  on  what  had  been  sacrificed  to 
their  idols :  will  not  the  eoneeienee  of  him  that  ie  weak — Scrupulous,  be  emcees 
raged — By  thy  example,  to  eat — ^Though  with  a  doubting  conscience. 

11.  And  through  thy  knowledge  ehaU  the  weak  brother  jerieK  for  whom  Chriet 
JM-^And  for  whom  thou  wilt  not  lose  a  meal's  meat,  so  tar  from  dying  for  him  i 
We  see  Christ  died  even  for  them  that  perish. 

19.  Ye  «m  againet  Chriet — ^Whose  members  they  are. 

13.  If  meat^-Of  any  kind.  Who  will  follow  this  example?  What  preacher 
or  private  Christian  will  abstain  from  any  thing  lawfhl  in  itself^  when  it  offends 
a  weak  brother  7 

IX.  1.  Am  I  net  free  ?  Am  I  not  an  apoetle  ? — ^That  is.  Have  not  I  the  liberty 
of  a  common  Chri^an  7  Yea,  that  of  an  apostle  7  He  vindicates  his  apostle, 
•hip,  ver.  S ;  his  apostolical  liberty,  ver.  4^19.  Have  I  net  eeen  Jeeue  Chriet  ? — 
Without  this  he  could  not  have  been  one  of  those  first  grand  witnesses.  Are  mot 
ye  my  work  in  the  Lord  ? — ^A  fiill  evidence  that  God  bath  sent  me  7  And  yet 
jome,  it  seems,  objected  to  his  being  an  apostle,  beoanse  he  had  not  asserted  his 
privilege  in  demanding  and  receiving  such  maintenance  from  the  Churches  as  waa 
due  to  that  office. 

S.  Ye  are  the  eeal  of  my  apoetUehip^Who  have  received  not  only  &ith  fay  ay 
month,  but  an  the  gifts  of  the  Spirit  by  my  hands. 


CRAFT£R  IX.  4M 

an  apostle  to  others,  yet  I  am  to  you ;  for  ye  are  the  seal  of  my 
i  apostleship.      My  answer  to  them  who  examine   me  is  this : 

4  Have  we  not  power  to  eat  and  to  drink?    Have  we  not  power 

5  to  lead  about  a  sister,  a  wife,  as  well  as  the  other  apostles,  and 

6  brethren  of  the  Lord,  and  Peter  ?     Or  I  only  and  Barnabas,  hare 

7  we  not  power  to  forbear  working  ?  Who  ever  serreth  as  a  soldier 
at  his  own  charge  ?  Who  planteth  a  Tineyard,  and  doth  not  eat  its 
fruit  ?    Or  who  feedeth  a  flock,  and  doth  not  eat  of  the  milk  of  the 

8  flock  ?    Do  I  speak  these  things  as  a  man  ?    Doth  not  the  law  also 

9  speak  the  same  ?  For  it  is  written  in  the  law  of  Moses,  *  Thou 
shalt  not  muzzle  the  ox  that  treadeth  out  the  com.     Doth  God 

10  take  care  for  oxen  ?  Or  speaketh  he  altogether  for  our  sakes  ?  for 
our  sakes  it  was  written :  for  he  who  plougheth  ought  to  plough 
in  hope,  and  he  that  thresheth  in  hope  aught  to  be  a  partaker  of 

11  his  hope.     If  we  have  sown  unto  you  spiritual  things,  19  U  9l  great 

12  matter,  if  we  shall  reap  your  carnal  things  ?     If  others  partake  of 
f  this  power  over  you,  do  not  we  rather  ?  Yet  we  have  not  used  this 

power :  but  we  suflfer  all  things,  lest  we  should  give  any  hinderance 

13  to  the  Grospel  of  Christ.  Know  ye  not  that  they  who  are  employed 
about  holy  things,  are  fed  out  of  the  temple  ?    And  they  who  wait 

14  at  the  altar,  are  partakers  with  the  altar  ?  So  also  hath  the  Lord 
t  ordained,  that  they  who  preach  the  Gospel  should  live  of  the 

15  Gospel.  But  I  have  used  none  of  these  things ;  nor  have  I  writ- 
ten thus,  that  it  might  be  done  so  unto  me :  for  it  were  better  for 

8.  My  tmtioer  I0  them  wh»  exmmme  mm — Concerning  nqj  apoitleihip,  ie  Ito- 
Which  I  have  now  given. 

4.  Have  we  not  power — I  and  my  fellow  laboozen,  to  out  amd  to  drink — ^At  the 
azpense  of  those  among  whom  we  labour? 

5.  Have  we  not  power  to  lead  about  with  ««  a  oioter^  or  a  loi/e,  and  to  demand 
■Ufltenance  for  her  abo  7  aa  well  aa  the  other  apoatles,  (who  therefore  it  is  plain 
did  this,)  and  Peter  T  Hence  we  learn,  1.  That  St.  Filter  continued  to  live  with 
hie  wife  after  he  became  an  apoitle  t  9.  That  he  had  no  lighta  aa  an  apoatle  which 
were  not  common  to  St.  Paul. 

6.  To  forbear  working' — ^With  our  hands. 

8.  Do  I  opeak  c«  a  wuin? — Barely  on  the  authority  of  human  reaaon 7  Doea 
not  God  abo  say,  in  efieot,  the  same  thing  7  The  ox  that  treadeth  ont  the  com — 
This  was  the  custom  in  Judea,  and  many  eastern  nations :  in  several  of  them 
it  is  retained  still.  And  at  this  day  horses  tread  out  the  com  in  some  parts 
of  Germany. 

9.  Doth  Ood  in  this  direction  take  care  far  ojree  only  7  Hath  be  not  a  &rther 
meaning?  And  so  undoubtedly  he  hath,  in  all  the  other  Mosaic  laws  of  this 
kind. 

10.  He  whopiomgheth  ought  to  pimtgh  in  hope — Of  retyping.  This  seems  to  be 
a  proverbial  expression ;  and  he  that  threoheU  in  hope-^-Oughi  not  to  be  disap. 
pointed,  ought  to  eat  the  firuit  of  his  labours.  And  so  ought  they  who  labour  m 
God's  husUmdry. 

11.  le  it  a  great  matter,  if  we  ehaU  reap  as  much  of  your  carnal  things  as  is 
needfhl  for  our  sustenance  7  Do  ye  give  us  things  of  greater  value  than  those 
you  receive  from  us  7 

12.  Jf  otkero^yfbtibiOT  true  or  fUse  apostles,  partake  of  thio  power—BMrn  a 
right  to  be  maintained,  do  not  we  rather,  on  account  of  our  havmg  laboured  so 
much  more  7  leet  we  ehonld  gioe  amf  hindoromce  to  the  Ooapel — ^By  giving  an  oc. 
caaion  of  cavil  or  reproach. 

15.  It  were  better  for  me  to  die,  than-^To  give  occasion  to  them  that  atek  oo« 
ea«ion  against  mt ,  d  Cor.  zi,  IS. 

•Deut.  u[v,4.       tllattZiia 


436  I.  CORINTHIANS. 

roe  to  die,  than  that  any  man  should  make  this  my  glorying  void 

16  For  if  I  preach  the  Gospel,  I  have  nothing  to  glory  of:  for  a  ne- 
cessity lieth  upon  me^  and.  wo  to  me  if  I  preach  not  the  Goepel. 

17  If  indeed  I  do  this  willingly,  I  have  a  rewurd ;  but  if  unwillingly, 

18  yet  2,  dispensation  is  entrusted  to  me.  What  then  is  my  reward  ? 
that  when  I  preach  the  Gospel,  I  may  make  the  Gospel  without 

19  charge,  that  I  abuse  not  my  power  in  the  Gospel.  For  though  I 
am  free  from  all  men,  I  made  myself  the  servant  of  all,  that  I 

20  might  gain  the  more.  To  the  Jews  I  became  as  a  Jew,  that  I 
might  gain  the  Jews :  to  them  that  are  under  the  law,  as  under  the 

21  law,  that  I  might  gain  them  that  are  under  the  law :  To  them  that 
are  without  the  law,  as  without  the  law,  (being  not  without  the 
law  to  God,,  but  under  the  law  to  Christ,)  that  I  might  gain  them 

22  that  are  without  the  law.  To  the  weak  I  became  as  weak,  that  I 
might  gain  the  weak :  I  became  all  things  to  all  men,  that  by  all 

23  means  I  might  save  some.     And  this  I  do  for  the  Gospel's  sake, 

24  that  I  may  be  partaker  thereof  with  you.  Know  ye  not,  that  they 
who  run  in  the  race,  all  run :  but  one  receiveth  the  prize  ?   So  run 

25  that  ye  may  obtain.  And  every  one  that  contendeth,  is  temperate 
in  all  things  :  and  they  indeed,  to  obtain  a  corruptible  crown,  but 

17.  WUUngly — ^He  seemi  to  mean  without  receiving  any  thing.  St.  Paul  hoe 
■peaks  in  a  manner  peculiar  to  himself.  Another  might  have  preached  willingly, 
■nd  yet  have  received  a  maintenance  from  the  Corinthians.  But  if  he  had  re* 
ceived  any  thing  from  them,  he  would  have  termed  it  preaching  unwillingly. 
And  lo  in  the  nej(t  vene ;  another  might  have  used  that  power  without  ahoamg 
it.  But  his  own  using  it  at  all,  he  would  have  termed  tiusing  it.  A  dispenss* 
tion  is  entrusted  to  me — ^Therefore  I  dare  not  refrain. 

18.  What  then  it  my  reward — ^That  circumstance  in  my  conduct,  for  whioh  I 
expect  a  peculiar  reward  from  my  great  Master  7  That  I  abu§e  not— Make  not  aa 
unseasonable  use  of  my  power  which  I  have  in  preaching  the  Gospel. 

19.  /  made  myself  tie  seroant  of  aXlr—1  acted  with  as  self^enying  a  resard  to 
their  interest,  and  as  much  caution  not  to  ofibnd  them,  as  if  I  had  been  literally 
their  servant,  or  slave.  Where  is  the  preacher  of  the  Gospel  who  treads  in  the 
same  steps? 

20.  To  the  Jew§  I  became  as  a  Jew — Conforming  myself  in  all  things  to  their 
manner  of  thinking  and  living,  so  far  as  I  could  with  innocence.  To  them  that 
are  under  the  law — Who  apprehend  themselves  to  be  still  bound  by  the  Moeaie 
law,  ae  under  the  law — Obeerving  it  myself  while  I  am  among  them.  Not  that 
he  declared  this  to  be  necessary,  or  refused  to  converse  with  those  who  did 
not  observe  it.  This  was  the  very  thing  which  he  condemned  in  St.  Peter, 
Gal.  u,  14. 

91.  To  them  that  are  withsui  the  loio— The  heathens,  as  without  the  lam — 
Neglecting  its  ceremonies.  Being  not  without  the  law  to  Ood — But  as  much  as 
ever  under  its  moral  precepts,  undsr  the  law  ts  Chriot — ^And  in  this  sense  all 
Christians  will  be  under  the  law  for  ever. 

S9.  /  heeams  ae  weak — ^As  if  I  had  been  sorupuloos  too.  /  keeame  aU  thing$ 
to  all  meti— Accommodating  myself  to  all,  so  fiv  as  I  could  consistent  wiUi  truth 
and  sincerity. 

94.  JTiioio  ye  not  thai — ^In  those  fkmous  games  whioh  are  kept  at  the  isthmus 
near  your  city,  they  who  run  in  the  foot  race  all  rvn,  though  hut  one  receiveth  the 
prize  ?  How  much  greater  encouragement  have  you  to  run,  since  ye  may  all 
receive  the  prise  of  your  high  calling  7 

35.  And  every  one  that  there  eontmdsth  is  temperate  tn  all  thmgo— To  an  aL 
roost  incredible  denee ;  using  the  most  rifforous  self  denial  in  food,  sleep,  and 
every  other  sensual  indulgence.  A  eorruptwe  crown  A  garland  of  leaves,  whioh 
must  soon  wither.  The  modems  onlv  nave  discovered  that  it  is  legal  to  do  all 
this,  aod  siors  for  as  etamal  grown,  than  they  did  for  a  corruptible ! 


CHAPTER  X.  427 

I 

26  ve  an  incoimptible.    I  therefore  so  nm,  not  as  nncertakfy ;  I  so 

27  fight,  not  aa  one  that  beateth  the  air.  Bat  I  keep  under  my  body^ 
and  bring  U  into  subjection,  lest  by  any  means,  after  having  pleach- 
ed to  others,  I  myself  should  become  a  reprobate. 

X.      Now  I  would  not  have  you  ignorant,  iH^thren,  that  our  fathers 

2  were  all  *  under  the  cloud,  and  all  t  passed  throu|?h  the  sea.    And 

3  were  all  baptized  unto  Moses,  in  the  cloud  and  in  the  sea>  AnJ 

4  j:all  ate  the  same  spiritual  meat,  And  ^all  drank  the  same  8pi<^ 
ritual  drink  (for  they  drank  out  of  the  spiritual  rock  which  folkAv- 

5  ed  them ;  and  that  rock  was  Christ.)    Yet  with  the  most  at  them 
God  was  not  well  pleased ;  for  they  were  overthrown  in  the  wiL* 

6  demess.    Now  these  things  were  our  examples,  that  we  might 

96.  /  90  runt  not  m  umetrtandv — ^I  look  ■traight  to  the  goal ;  I  ram  ftnigfat  to. 
wtrd  it.  I  cut  awaj  e^ery  weight,  regard  not  any  that  etand  by.  I  fight  not 
a§  one  that  heateth  the  air — Thia  is  a  proverbial  ezproHion  fi>r  a  man'e  misung 
hia  blovr,  and  spending  his  strength,  not  on  hin  enemy,  but  on  empty  air. 

27.  But  I  kesp  under  my  My-— By  all  kinds  of  self  denial,  and  hrinf  it  tiita 
9ui(J€etion—'To  my  spirit  and  to  God.  The  words  are  strongly  figurative,  and 
signify  the  mortification  of  the  body  of  sin,  by  an  allusion  to  the  natural  bodiee 
of  those  who  were  bruised  or  snbdiMd  in  combat.  Lut  ky  mtf  nuau9  afitr  Aoe. 
M|g  orsocAei-^-The  Greek  word  means,  after  having  discharged  the  omce  of  a 
huild  (still  carrying  on  the  allusion)  whose  office  it  was  to  proclaim  the  oondi* 
tions,  and  to  disj^ay  the  priies*  Immelf  thould  became  a  renrohata — ^Disapproved 
by  the  Judge,  and  so  fUhng  short  of  the  prise.  This  single  text  may  gi?e  us  a 
just  notion  of  the  Scriptural  doctrine  of  election  and  reprobation,  tLuA  dearlj 
■hows  us,  that  partioular  persons  are  not  in  Holy  Writ  represented  as  elected 
absolutely  and  unconditionally  to  eternal  lift,  or  predestinated  absolutely  and 
unconditionally  to  eternal  death  :  but  thai  believers  in  general  are  elected  to  en. 
joy  the  Christian  privileges  on  earth,  which,  if  they  abuse,  those  very  elect  per; 
sons  will  become  reprobate.  St.  Paul  was  certainly  an  elect  person,  if  ever 
there  was  one.  And  yet  he  declares  it  was  possible  he  himself  might  be^nne  a 
reprobate.  Nay,  he  actually  would  have  become  such,  if  he  had  not  thus  kept 
his  body  under,  eyen  though  he  had  been  so  long  an  elect  person,  a  Christian, 
and  an  Mostle. 

X.  1.  IVoio  that  ye  may  not  become  reprobates,  consider  how  highly  favoured 
your  fiUhers  were,  who  were  God's  elect  and  peculiar  people,  and  ncTerthelesa 
were  rejected  by  him.  Thaj  were  dU  under  the  cloudy  that  eminent  token  of 
God's  gracious  presence,  which  screened  them  from  the  beat  of  the  sun  by  day, 
and  gave  them  fight  by  night ;  and  aU  paeaed  tkrougk  the  sto— God  opened  a  way 
throoffh  the  midst  of  the  walsrs. 

S.  And  were  oK  as  it  were  baptiaed  unto  ilfass*— Initiated  into  the  religion  which 
he  taught  them,  m  the  eloud  and  m  the  MS^-Perhaps  sprinkled  here  and  there  whh 
drops  of  water  fhmi  the  sea  or  the  cloud,  by  which  baptism  might  be  the  mora 
evidently  signified. 

3.  And  Jl  ate  the  emne  manna,  termed  spiritual  meat,  as  it  was  typioal,  1.  Of 
Christ  and  his  spiritual  benefits ;  8.  Of  the  sai^red  bread  which  we  eat  at  his 
table. 

4.  And  all  drank  the  eame  tmritual  drinks  (typical  of  Christ,  and  of  that  cup 
which  we  drink,) /or  (Asy  drank  out  of  the  ephritual  or  mysterious  rook,  the  won. 
derful  streams  of  which  followed  them  in  their  sereral  joumeyiags,  for  many 
years,  through  the  wilderness.  And  that  rock  was  a  mankeet  ^pe  of  Christ,  the 
rock  of  eternity,  from  whom  his  people  derive  those  streams  of'^blessings,  which 
follow  them  through  all  this  wilderness, 

5.  Fe(-*Although  they  had  so  many  tokens  of  the  Divine  presence,  theywero 
overthrown — ^With  the  most  terrible  marks  of  his  displeasure. 

6.  Now  theee  thinge  were  our  <JEamp2ifl— Showing  what  we  are  to  expect,  if, 
enjoying  the  like  benefiU,  we  commit  the  like  sins.  The  benefits  are  eel  down  m 
the  same  order,  as  by  Moses  in  Exodus :  the  sins  and  punishments  in  a  &B&rm 

*Exodziii,21.       f  Eiod.  xir,  83.       |  End.  xrl,  15.       fExod.xTii.C 


AM  I.  CORINTHIANS. 

7  not  desire  evil  things,  *  as  they  desired.    Neither  be  ye  idolaters, 
as  were  some  of  them,  as  it  is  written,  t  The  people  sat  down  to 

8  eat  and  drink,  and  rose  up  to  play.     Neither  let  us  commit  forni- 
cation, as  X  some  of  them  committed,  and  fell  in  one  day  three  and 

9  twenty  thousand.     Neither  let  us  tempt  Christ,  as  ^  some  of  them 
10  also  tempted,  and  were  destroyed  by  serpents.     |  Neither  murmur 

ye,  as  some  of  them  murmured,  and  were  destroyed  by  the  de- 
il  stroyer.    Now  all  these  things  happened  to  them  for  examples, 
and  they  were  written  for  our  admonition,  on  whom  the  ends  of  the 
i2  ages  are  come.     Therefore  let  him  that  most  assuredly  standeth, 
i3  tiULe  heed  lest  he  fall.    There  hath  no  temptation  taken  you,  but 
such  aft  is  common  to  man ;  and  God  is  faithful,  who  will  not  suf- 
fer you  to  be  tempted  above  your  ability,  but  will  with  the  tempta- 
tion maker  also  a  way  to  escape,  that  ye  may  be  able  to  bear  it. 
14  Wherefore,  my  beloved,  flee  from  idolatry.    I  speak  as  to  wise 
19  men  ;  judge  ye  what  I  say.    The  cup  of  blessing  which  we  bless, 
16  is  it  not  the  communion  of  the  blood  of  Christ  ?    The  bread  which 

•nt  order :  evil  desire  fint,  tm  beine  the  foundation  of  all ;  next  idolatry,  ver.  7, 
14,  then  fomieation,  which  naaalTy  accompanied  it,  ver.  8,  the  tempting  and 
nraimaring  againet  God,  in  the  following  veraee.  At  tkey  ilenre^— Flesh,  in 
oontempt  of  manna. 

7.  Neither  he  ye  idoUier^^And  so,  neither  mttrmur  ye— ver.  10.  The  other 
eautions  are  given  in  the  first  person :  bat  these  in  the  second.  And  with  what 
•xqoisite  propriety  does  he  vary  the  person  7  It  would  have  been  improper  to 
say,  Neither  let  ««  be  idolaters ;  for  he  was  himself  in  no  danger  of  idolatry ;  nor 
probably  of  mormaring  against  Christ,  or  the  Divine  Providence.  To  ^2«y— 
That  is,  to  dance,  in  honour  of  their  idol. 

8.  And  fell  m  one  day  three  and  twenty  thousand — ^Beside  the  princes  who 
wero  afterward  hanged,  and  those  whom  Uie  judges  slew ;  so  that  thero  died  in 
all  lour  and  twenty  thousand. 

9.  Neither  let  ne  tenmt  Christ — By  our  unbelief.  St  Puil  enumerates  t:w9  bene, 
fits,  ver.  1-4,  of  which  the  fourth  and  fifth  were  cloeely  connected  together ; 
and  6:wB  sins,  the  fourth  and  fifth  of  which  were  likewise  closely  connectM.    In 

rJung  of  the  fifth  benefit,  he  expressly  mentions  Christ ;  and  in  speaking  of 
fourth  sin,  he  shows  it  was  committed  against  Christ.  At  same  of  them 
temfted  him.  This  sin  of  the  people  was  peculiarly  against  Christ.  For  when 
they  had  so  long  drank  of  that  rock,  yet  they  murmured  forwent  of  water. 

10.  The  destroyer — The  destroying  angel. 

11.  On  fshom  the  ende  of  the  ages  are  come — ^The  expression  has  great  fbroe. 
All  things  meet  together,  and  come  to  a  crisis,  under  the  last,  the  Gospel  dispen- 
Mtion ;  both  benefits  and  dangers,  punishteents  and  rewards.  It  remains,  that 
Christ  came  as  an  avenger  and  judge.  And  even  theee  ends .  include  various 
periods,  succeeding  each  other. 

IS.  The  common  translation  runs,  let  him  that  thinketh  he  standeth.  But  tho 
word  translated  thinketh,  mdst  certainly  strongthens,  rather  than  weakens  the 


13.  Common  to  Mum— Or,  as  the  Greek  word  imports,  proportioned  to  human 
•trongth.  Cfod  is  fatthfal—ln  giving  the  help  which  he  hath  promised :  and  he 
will  with  the  temftation — Provide  for  vour  detiyeranoe. 

14.  Flee  from  idolatry — And  from  all  approaches  to  it. 

16.  The  cap  whieh  we  bless  By  setting  it  apart  to  a  sacred  use,  and  solemnly 
invoking  the  blessing  of  God  upon  it :  is  it  not  the  communion  of  the  blood  tf 
CArwi— The  means  of  our  partaking  of  those  invaluable  benefits,  which  an  the 
purchase  of  the  blood  of  Christ.  The  eommunion  of  the  body  of  CAmf— The 
msaoa  of  our  partaking  of  those  benefits,  whioh  wen  purehased  by  the  body  of 

*  NuaLii,  4.       t  Exod.  xudi,  6.       %  Num.  sxr,  1, 9.       f  Num.  xxi,  4,  dec 

I  HfmtL  xiv,  1-48. 


CHAFT£R  X.  42» 

17  we  break,  is  it  not  the  commnnion  of  the  body  of  Christ  ?    For  we, 
being  many,  are  one  bread,  and  one  body ;  for  we  are  all  partakers 

18  of  the  one  bread.     Consider  Israel  after  the  flesh.    Are  not  they 

19  who  eat  of  the  sacrifices,  partakers  of  the  altar  ?  What  sav  I  then  ? 
That  a  thing  sacrificed  to  idols  is  any  thing  ?  Or  that  an  idol  is  any 

30  thing?    But  that  what  the  heathens  sacrifice,  they  sacrifice  to  de- 
vils, and  not  to  God.    Now  I  would  not  that  ye  should  be  partakers 

21  with  devils.     Ye  cannot  drink  the  cup  of  the  Lord,  and  the  cup 
of  devils ;  ye  cannot  be  partakers  of  the  table  of  the  Lord,  and  the 

22  table  of  devils.     Do  we  provoke  the  Lord  to  jealonsy  ?  are  we 

23  stronger  than  he  ?    All  things  are  lawful  for  me ;  but  all  things  are 
not  expedient ;  all  things  are  lawful  for  me ;  but  all  things  edify 

24  not.    Let  no  one  seek  his  own,  but  every  one  another's  welfare. 

25  Whatever  is  sold  in  the  shambles  eat,  asking  no  questions  for 

26  conscience'  sake.    *  For  the  earth  is  the  Lor^s,  and  the  fulness 

27  thereof.    And  if  any  of  the  unbelievers  invite  you,  and  ye  are  dis- 
posed to  go,  eat  whatever  is  set  before  you,  asking  no  questions  for 

28  conscience'  sake.    But  if  any  one  say  to  yon.  This  hath  been  sa- 
crificed to  an  idol,  eat  not,  for  his  sake  that  showed  thee,  and  for 

29  conscience'  sake,    tlonscience  I  say,  not  thy  own,  but  that  of  the 
other:   for  why  is  my  liberty  judged  by  another's  conscience? 

30  Far  if  I  by  grace  am  a  partaker,  why  am  I  blamed  for  that  for 

31  which  I  give  thanks  ?   Therefore  whether  ye  eat  or  drink,  or  what- 

17.  jPm*  it  is  thia  commanion  which  makei  as  all  one.  We  being  many  are  yet 
ai  it  were,  bat  difierent  parts  of  one  and  the  same  broken  bread,  which  we  receiv 
to  unite  ut  in  one  body. 

18.  Connder  Imrael  after  lA«/eeA— Chriatiani  are  the  Bpiritoal  Israel  of  God. 
Are  not  tkty  toho  eat  of  the  oaerificee^  partakere  of  the  altar  ? — Is  not  this  an  act 
of  eommonion  with  that  God  to  whom  they  are  offered  7  And  is  not  the  case  the 
s^nw  with  those  who  eat  of  the  sacrifices  which  have  been  offered  to  idols  7 

19.  What  eay  I  then  ? — ^Do  I  in  sayini;  this  allow,  that  an  idol  is  any  thing 
Divine  7  I  aver,  on  the  contrary,  that  what  the  heathens  sacrifice  thej  sacrifice 
to  devils.  Sach  in  reality  are  the  gods  of  the  heathens,  and  with  such  only  can 
yon  hold  communion  in  those  sacnfioes; 

21.  Ye  cannot  drink  the  eup  of  the  Lord,  and  the  eup  of  devUo — Hon  cannot 
have  oonmianion  with  both. 

22.  Do  we  provoke  the  Lord  ^Jeahuay  7 — By  thus  caressing  his  rivals  7  Are 
we  otronger  than  he  ?— Are  we  able  to  resist,  or  to  bear  his  wrath  7 

23.  Supposing  this  were  lawful  in  itself,  yet  it  is  not  expedient;  it  is  not  edi. 
fying  to  my  neighbour. 

24.  Hie  own  only,  but  anothet'e  welfare  also. 

25.  The  apostle  now  applies  this  principle  to  the  point  in  question.  Asking 
noqueeiiono — ^Whether  it  has  been  sacrificed  or  not  7 

26.  For  God,  who  ve  the  Creator,  Proprietor,  and  Disposer  of  the  earth,  and  all 
that  is  therein,  hath  given  the  produce  of  it  to  the  children  of  men,  to  be  used 
without  scruple. 

28.  For  hie  eake  that  ehowed  thee,  and  for  eonocienee^  «al;e— That  is,  for  the 
sake  of  his  weak  conscience,  lest  it  should  be  wounded. 

29.  Conoeienee  I  soy,  not  thy  own — I  speak  of  his  conscience,  not  thine.  For 
why  it  my  liberty  Jutted  by  another'e  coneeienee  ? — ^Another's  conscience  is  not 
the  standard  of  nune,  nor  is  another's  persuasion  the  measuro  of  my  liberty. 

90.  J/  /  iy  grace  am  a  partaker — If  I  thankfiilly  use  the  common  blessings  of 
God. 

31#  Thereforo^To  elose  the  present  point  with  a  general  rule,  applicable  not 
onJj  in  this,  bat  in  sU  eases,  whatooever  ye  do — ^In  all  tUngs  whatsoever,  whs. 

»  Ffetlm  Bdv,  1, 


430  I.  CORINTHIANS. 

33  soever  ye  do,  do  all  to  the  glory  of  God.  Give  no  offence  either 
33  to  the  Jews,  or  to  the  Gentiles,  or  to  the  Church  of  God :  Even  as 

I  please  all  men  in  all  things,  not  seeking  my  own  profit,  but  that 

of  many,  that  they  may  be  saved. 
XL     Be  ye  followers  of  me,  as  I  also  am  of  Christ. 

2  Now  I  praise  you,  brethren,  that  ye  remember  me  in  all  things, 

3  and  keep  the  orders,  as  I  delivered  them  to  you.  But  I  would 
have  you  know  that  the  head  of  every  man  is  Christ,  and  the 
head  of  the  woman  is  the  man,  and  the  head  of  Christ  is  God. 

4  Every  man  praying  or  prophesying  with  his  head  covered,  disho- 

5  noureth  his  head.  But  every  woman  praying  or  prophesying  with 
ker  head  uncovered,  dishonoureth  her  head ;  for  it  is  the  same  as 

6  if  she  were  shaved.  Therefore  if  a  woman  is  not  covered,  let  her 
also  be  shaved :  but  if  it  be  shameful  for  a  woman  to  have  her 

7  hair  shaved  off,  or  cut  short,  let  her  be  covered.  A  man  indeed 
ought  not  to  have  his  head  covered,  being  the  image  and  glory  of 

8  G^ ;  but  the  woman  is  the  glory  of  the  man.     For  the  man  is 

9  not  of  the  woman,  but  the  woman  of  the  man.  Neither  was  the 
man  created  for  the  sake  of  the  woman,  but  the  woman  for  the 

10  sake  of  the  roan.     For  this  cause  also  the  woman  ought  to  have  m 

'     ■     ■    '  ■  ■/   '   ■ 

thar  of  a  religious  or  ciyil  nature,  in  all  the  common  aa  well  aa  aacred  actiona  of 
lift,  keep  the  glory  of  God  in  view,  and  steadily  pursue  in  all  this  one  end  of 
your  being,  the  planting  or  adTancing  the  vital  knowledge  and  love  of  God,  first 
W  vcmr  own  soul,  then  in  all  mankind. 

33.  Oive  no  offmes — If,  and  as  for  as,  it  is  possible. 

33.  JBven  as  I,aM  much  as  Ueth  in  me,  please  all  men. 

XI.  2.  /  praise  you — ^The  greater  part  of  you. 

3.  /  wovld  have  you  know- — He  does  not  seem  to  have  ^ven  them  any  order 
before  concerning  this.  The  head  of  every  man,  particularlv  erery  believer, 
is  Christ,  and  the  head  of  Christ  is  God.  Cnrist,  as  he  is  Mediator,  acts  in  all 
things  subordinately  to  his  Father.  But  we  can  no  more  infer,  that  they  are 
not  of  the  same  Divine  nature,  because  God  is  said  to  be  the  head  of  Christ,  than 
that  man  and  woman  are  not  of  the  same  human  nature,  because  the  man  is  said 
to  be  the  head  of  the  woman. 

4.  Every  man  praying  or  prophesying — Speaking  by  the  immediate  power  of 
God,  with  his  kead— And  face  ooTered,  either  with  a  veil  or  with  long  hair,  dis- 
hswiwreth  his  head — St.  Paul  seems  to  mean,  Aa  in  those  eastern  nations,  veiling 
the  head  ia  a  badge  of  aubjection,  so  a  man  who  prays  or  prophesies  with  a  veu 
on  his  head,  reflects  a  dishonour  on  Christ,  whose  representative  he  is. 

5.  But  every  woman,  who  under  an  immediate  impulse  of  the  Spirit,  (for  then 
only  was  a  woman  suflered  to  spSak  in  the  Church,)  prays  or  prophesies  without 
a  veil  on  her  face ;  as  it  were  disclaims  subjection,  and  roTOcta  dishonour  on 
man,  her  head.  For  it  is  the  same,  in  effect,  as  if  she  cut  her  hair  short,  and 
wore  it  in  the  distinguishing  form  of  the  men.  In  those  agea,  men  wore  their 
hair  exceeding  short,  aa  appears  from  the  ancient  statues  and  pictures. 

6.  Therefore  if  a  woman  i$  not  covered — If  she  will  throw  on  the  badge  of  sub- 
Jeotion,  let  her  appear  with  her  hair  cut  like  a  man's :  but  if  it  be  shamefiil  for  a 
woman  to  appear  thus  in  public,  especially  in  a  religious  assembly,  let  her  for  the 
same  reason  keep  on  her  veil. 

7.  A  wtan  indeed  ought  not  to  veO  his  head,  because  he  is  the  image  of  God,  in 
the  dominion  he  bears  over  the  creation,  representing  the  supreme  dominion  of 
God,  which  is  bis  glory.  But  the  woman  is  only  matter  of  glory  to  the  man, 
who  haa  a  becoming  dominion  over  her.  Therefore  she  ought  not  to  appear,  but 
with  her  head  veiled,  as  a  tacit  acknowledgment  of  it. 

6.  The  man  is  not — In  the  first  production  of  nature. 

10.  For  this  cause  also  a  woman  ought  to  be  veiled  in  the  public  assemblies,  be. 
eause  of  the  angels  who  attend  there,  and  before  whom  they  should  be  carefiil 
not  to  do  say  thing  indeoent  or  inofolar. 


CHAPTER  XI.  431 

1 1  reil  upon  her  head,  because  of  the  angels :  Nererdieless,  neither  is 
the  man  without  the  woman,  nor  the  woman  without  the  man,  in 

12  the  Lord.     And  as  the  woman  was  of  the  man,  so  also  the  man  t^ 

13  by  the  woman ;  but  all  things  utb  of  God.    Juidge  of  yourselves : 

14  is  it  decent  for  a  woman  to  pray  to  Grod  uncoTered  ?    Doth  not 
.  nature  itself  teach  you,  that  for  a  man  to  hare  long  hair,  is  a 

15  disgrace  to  him?    Whereas  for  a  woman  to  hare  long  hair,  is  a 

16  glory  to  her ;  for  her  hair  was  given  her  instead  of  a  veil.  But  if 
any  one  be  resolved  to  be  contentious,  we  have  no  such  custom, 
neither  the  Churches  of  God. 

17  But  in  this  which  I  declare,  I  praise  ycm  not,  that  ye  csome 

18  together  not  for  the  better,  but  for  the  worse.  For  firsts  when  ye 
come  together  in  the  Church,  I  hear  there  are  schisms  among  you, 

19  (and  I  partly  believe  it.     For  there  must  be  heresies  also  among 

11.  Ntverthele9§^  tn  the  h&rd  Jatos,  thw  %•  imthtr  maU  nsr/niiali^-Neithsr 
11  exdoded ;  neithar  ii  preferred  before  the  other  in  his  kingdom. 

13.  And  OM  the  tooman  woe  at  first  taken  oat  of  the  man,  so  also  the  man  is 
now  in  the  ordinary  eoorse  of  nature  by  the  woman.  But  all  things  are  of  Oodt 
the  man,  the  woman,  and  their  dependence  on  each  other. 

13.  Judge  of  your§elve9^^¥or  what  neetf  of  more  argoment  m  so  plam  a  ease  7 
Is  it  decent  tot  a  woman  to  pray  to  God,  the  Most  High,  with  that  bold  and 
ondannted  air,  which  she  must  have,  when,  contrary  to  universal  custom,  she 
Appears  in  public  with  her  head  uncovered  7 

14.  For  a  man  to  have  long  Aotr,  carefiilly  adjniled,  is  such  a  mark  of  eflbmi. 
naoy  as  is  a  disgrace  to  him. 

15.  Ohen  her — Originally,  before  the  arts  of  dress  were  in  being. 

16.  We  have  no  euek  euetom  here,  nor  any  of  the  other  Chmrehee  ef  Obd— The 
several  Churches  that  were  in  the  apostle'f  time  had  diflbrent  euitoms,  fai  things 
that  were  not  essential ;  and  that  under  one  and  the  same  apostle,  as  cirenm. 
stances,  in  difierent  places,  made  it  convenient.  And  in  all  thhigs  merely 
ilkliflbrent,  the  custom  of  each  place  was  of  sufficient  Weight  to  determine 
prudent  and  peaceable  men.  Yet  even  this  cannot  overrule  a  scrupulous  con- 
science, which  really  doubt*  whether  the  thing  be  indiflbrent  or  not.  But  thoee 
who  are  referred  to  here  by  the  apostle,  were  contentious,  not  conscientious 
persona. 

18.  In  the  Church — ^In  the  puUie  assembly.    /  hear  theri  are  eehiemk  among 

Eand  J  j^artly  believe  tt^That  is,  I  believe  it  of  some  of  you.  It  is  plain,  that 
chisms  IS  not  meant  any  separation  from  the  Church,  but  uncharnahle  divi- 
s  in  it.  For  the  Corinthians  continited  to  be  one  Church,  and  notwithstaad. 
ing  all  their  strife  and  contention,  there  was  no  separation  of  any  one  party 
from  the  rest,  with  regard  to  external  conmiunion.  And  it  is  in  Uie  same  sense 
that  the  word  is  used,  chap,  i,  10,  and  chap,  zii,  95,  which  are  the  only  places  in 
the  New  Testament  beside  this,  where  Church  schisms  are  mentioned.  TherS. 
fore  the  indulging  anj  temper  contrary  to  this  tender  care  of  each  other,  is  the 
true  ScripturA  schism.  This  b  therefore  a  ouite  difierent  thing  from  that 
orderly  separation  from  corrupt  Churches,  which  later  ages  have  stigmatised  as 
schism ;  and  have  made  a  pretence  for  the  vilest  cruelties,  oppressions,  and  mur. 
ders,  that  have  troubled  the  Christian  world.  Both  heresies  and  scUsms  are  hers 
mentioned  in  very  near  the  same  sense ;  unless  by  schisms  be  meant  rather  those 
inward  animosities  which  occasion  heresies ;  that  is,  outward  dirisions  or  parties. 
So  that  while  one  said,  I  am  of  Paul,  another  I  am  of  Apollos,  this  mplied 
both  schism  and  beresy.  So  wonderfhlly  have  later  agee  distorted  the  words 
heresy  and  schism  from  their  Scriptural  meaning.  Heresy  is  not,  in  all  the 
Bible,  taken  for  **  an  error  in  fundamentals,"  or  in  amr  thing  else ;  nor  schinn« 
for  any  separation  from  the  outward  communion  of  others.  Therefore  both 
heresy  and  schism,  in  the  modem  sense  of  the  words,  are  sins  that  tlM  Scripture 
knows  nothing  of;  but  were  inyented  merely  to  deprive  manJund  of  the  beaefit 
of  private  judgment,  and  liberty  of  conscienoe. 

19.  Theft  fnMtlUkermeo-^Vikfyiem%wmt^y$m    In  As  SfiiMiy  ssuiss  << 


438  I.  CORINTHIANS. 

20  3roQ,  that  the  approved  among  you  may  be  manifest.)     Therefore 
.    when  ye  come  together  into  one  plaee,  it  is  not  eating  the  Lord's 

21  Supper.     For  in  eating  every  one  taketh  before  another  his  own 

22  supper,  and  one  is  hungry,  another  drinks  largely.  What !  have 
ye  not  houses  to  eat  and  drink  in  ?  or  do  ye  despise  the  Church  of 
God,  and  shame  them  that  have  not  ?     What  shall  I  say  to  you  ? 

23  shall  I  praise  you  in  this  ?  I  praise  you  not.  For  I  received  from 
the  Lord  what  I  also  deliveied  to  you,  that  the  Lord  Jesus,  the 

24  night  in  which  he  was  betrayed,  took  bread,  And  when  he  had  given 
thanks  he  brake  it,  and  said.  This  is  my  body,  which  is  broken  for 

25  you ;  do  this  in  remembrance  of  me.  In  like  manner  also  he  took 
the  cup  ader  he  had  supped,  saying.  This  cup  is  the  new  covenant 
in  my  blood:    do  this  as  often  as  ye  drink  it,  in  remembrance 

26  of  me.     For  as  oflen  as  ye  eat  this  bread,  and  drink  this  cup,  ye 

27  show  forth  the  Lord's  death  till  he  come.  So  that  whosoever 
eateth  the  bread  and  drinketh  the  cup  of  the  Lord  unworthily,  shall 

28  be  guilty  of  the  body  and  blood  of  the  Lord.  But  let  a  man  exa- 
mine himself,  and  so  let  him  eat  of  the  bread  and  drink  of  the  cup. 

29  For  he  that  eateth  and  drinketh  unworthily,  eateth  and  drinketh 

30  judgment  to  himself,  not  distinguishing  the  Lord's  body.     For 

thing! ;  and  God  permita  them,  that  it  may  appear  who  among  jou  are,,  and  who 
are  not,  upright  of  heart. 

90.  Therefore — ^That  is,  in  conseqaence  of  those  ■chlsmi,  it  ie  not  eating  the 
Lor^e  Supper — ^That  lolemn  memorial  of  his  death,  but  quite  another  thing. 

9L  For  in  eating  what  we  call  the  Lord's  Supper,  instead  of  all  partaking  of 
one  bread,  each  person  brings  his  own  supper,  and  eats  it,  without  staying  for 
the  rest.  And  hereby  the  poor,  who  cannot  provide  for  themselves,  have  nothin|^ 
while  the  rich  eat  and  drink  to  the  full.  Just  as  the  heathens  used  to  do  at  the 
feasts  of  their  sacrifices. 

32.  Have  ye  not  houeee  to  eat  and  drink  your  common  meals  in  7 — Or  do  ye 
deefiee  the  Uhureh  of  Ood  ? — Of  which  the  poor  are  both  the  larger  and  the  bet. 
Cerpart.   Do  ye  act  thus,  in  designed  contempt  of  them  7 

SA,  I  reeeteed— By  an  immediate  revelation. 

34.  Thie  ie  my  body  which  ie  broken  for  you— That  is,  this  broken  bread  is  the 
sign  of  ray  body,  which  is  even  now  to  be  pierced  and  wounded  for  your  iniqui. 
ties.  Take  then  and  eat  of  this  bread,  in  an  humble,  thankful,  obediential 
remembrance  of  my  dying  love ;  of  the  extremity  of  my  suflbrings  on  your 
behalf,  of  the  blessings  I  have  thereby  procured  for  you,  and  of  the  obligations 
to  love  and  duty,  which  I  have  by  all  this  laid  upon  you. 

35.  Aft^  eupper — ^Therefore  ye  ought  not  to  confound  this  with  a  common 
meal^  Ih  thie  in  remembrance  of  me — ^The  ancient  sacrifices  were  in  remenu 
brance  of  sin.  This  sacrifice  once  offered  is  still  represented  in  remembrance  of 
the  remission  of  sins. 

36.  Ye  ehtne  forth  the  LortPe  death — Ye  proclaim,  as  it  were,  and  openly  avow 
it,  to  God  and  to  all  the  world,  till  he  come — In  glory. 

37.  Whoeoeter  ehall  eat  thie  bread  unworthily — ^That  is,  in  an  unworthy,  irre. 
verent  manner,  without  regarding  either  him  that  appointed  it,  or  the  design 
of  its  appointment,  shall  be  guilty  of  profaning  that  which  represents  the  body 
and  Uood  of  the  Lord. 

38.  But  let  a  man  examine  AimMZf— Whether  he  know  the  nature  and  the 
design  of  the  institution,  and  whether  it  be  his  own  desire  and  purpose  tho- 
roughly to  comply  therewith. 

99.  ]PV»r  As  that  eateth  and  drinketh  so  unworthily  as  those  Corinthians  did« 
eaieth  and  ^brinketh  judgment  to  Atm«e{f—-Temporal  judgments  of  various  kinds, 
<ver.  SO,)  not  distingoiuiing  the  aaored  toheaa  of  the  Lor^e  body — From  his 
common  food. 

SO.  Ar  fMi  9mm    Whkh  thej  hsd  sol  obnrred,  wumy  oLnp    In  dmth. 


CHAPTER  XII.  433 

this  cauae  many  are  tick  and  weak  among  you,  and  many  sleep. 

31  For  if  we  would  judge  ourselves,  we  should  not  be  judged*     But 

32  when  we  are  judged,  we  are  chastened  by  the  Lord,  that  we  may 

33  not  be  condemned  with  the  world.    Wherefore,  my  brethren,  when 

34  ye  come  together  to  eat,  wait  one  for  another.  And  if  any  one 
be  hungry,  let  him  eat  at  home,  that  ye  come  not  together  to  con- 
demnation.    And  the  rest  I  will  set  in  order  when  I  come. 

XII.       Now  concerning  spiritual  gifis^  brethren,  I  would  not  have  you 

2  ignorant.     Ye  know  that  when  ye  were  heathens,  ye  were  carried 

3  away  after  dumb  idols,  as  ye  were  led.  Therefore  I  give  you  to 
know,  that  as  no  one  speaking  by  the  Spirit  of  God,  calleth  Jesus 
accursed ;  so  no  one  can  say,  Jesus  is  the  Lord,  but  by  the  Holy 

4  Ghost.     Now  there  are  diversities  of  gifts,  but  the  same  Spirit. 

5  And  there  are  diversities  of  ministrations,  but  the  same  Lord :  And 

6  there  are  diversities  of  operations,  but  it  is  the  same  Grod  who 
worketh  all  in  all. 

7  But  the  manifestation  of  the  Spirit  is  giveti  to  each,  to  profit 

8  withal.     For  to  one  is  given  by  the  Spirit,  the  word  of  wisdom ; 

31.  J/ toe  vxnUd  judge  ourgehes — Aa  to  our  knowledge,  and  the  deeign  with 
which  we  approach  the  Lord'e  table,  we  ekould  not  he  thus  judgedyThsii  ie, 
paniihed  by  God. 

32.  Wkeu  we  are  thuejudgeit  it  ia  with  thia  mereifol  design,  that  w«  may  not 
be  finally  condemned  with  the  world. 

33.  The  rest — ^The  other  cireumatancee  relating  to  the  Lord'e  Sapper. 

XII.  1.  Now  coneermng  sfkituul  gifts — ^The  abundance  of  theae  in  the  Chnrchee 
of  Greece  atrongly  refiited  the  idle  learning  of  the  Greek  philoaopheis.  But  the 
Corinthiana  did  not  uae  them  wiaely,  which  ocoaaioned  St.  PauPa  writing  con- 
oeming  them.  He  deacribea,  1.  The  unity  of  the  body,  ver.  1-S7.  2.  The  variety 
of  membera  and  officea,  Ter.  97-30.  3.  The  way  of  ezerciaing  gifta  rightly,  namely, 
by  love,  ver.  31,  chap,  ziii,  throughout :  and  adda,  4.  A  compariaon  of  aeveral 
guUi  with  each  other,  in  the  14th  chapter. 

2.  Ye  were  heathens—Tbenfore  whatever  gifta  ye  have  received,  it  ia  from  Um 
free  grdce  of  God,  carried  away — By  a  blind  credulity,  after  dumb  idols — ^llie 
blind  to  the  dumb :  idola  of  wood  and  aUme,  anaUe  to  apeak  themaelvea,  and 
much  more  to  open  your  movtha,  aa  God  haa  done ;  as  ye  were  2e4— By  the  aob. 
tlety  of  your  prieata. 

3.  Therefore — Sinoe  the  heathen  idola  cannot  apeak  themaelvee,  much  leaa  give 
apiritaal  gifta  to  othera,  these  muat  neceaaarily  be  amonr  ChriaUana  only :  as  no 
one  speahng  by  the  Spirit  of  Ood,  eattetk  Js&ms  acewrsed^Thet  ia,  aa  none  who 
dooa  thia  (which  all  the  Jewa  and  heathena  did)  apeaketh  bv  the  Spirit  of  God,  ie 
actuated  by  that  Spirit,  ao  aa  to  apeak  with  tonguea,  heal  diaeaaea,  or  cat  out 
devila ;  ao  no  one  can  say^  Jesus  is  the  Lord — None  can  receive  him  as  each,  (for 
in  the  Scripture  language  to  aay,  or  to  believe,  impliea  an  experimental  aaaiu 
ranoe,)  but  bv  the  Holy  Ghoat.  The  earn  ia,  none  have  the  Holy  Spirit  but 
Chriatiana :  all  Chriatiana  haye  thia  Spirit. 

4.  There  are  divereities  of  gifts,  but  the  eame  Spirit — Divera  atreama,  but  all 
from  one  fountain.  Thia  verae  apeaka  of  the  Holy  Ghoat,  the  next  of  Ghriat,  the 
6th  of  God  the  Father.  The  apoatle  treata  of  the  Spirit,  ver.  7,  Slo;  of  Christ, 
ver.  12,  &c ;  of  God,  ver.  28,  &o. 

5.  Administrations — Officea.    But  the  aame  Lord  appoints  them  all. 

€.  Operations — Eflecta  produced.  Thia  word  ia  of  a  lurger  extent  than  wther 
of  the  former.  But  it  ia  the  aarae  God  who  worketh  all  theae  e^cta  ia  all  the 
peraona  concerned. 

7.  The  manifestatisn^Tho  gift  whereby  the  Spirit  manifrata  itaelf;  is  given 
to  each  for  the  profit  of  the  whole  body. 

8.  The  word  of  wisdom  A  power  of  nndentanding  and  ezplainfaig  the  muu. 
fold  wiadom  of  God  in  the  grand  acheme  of  Goepel  eamtioB.    Tks  wssd  sfl 

38 


434  I.  CORINTHIANS. 

9  to  another  by  the  same  Spirit,  the  word  of  knowledge ;  To  an 
other  faith  by  the  same  Spirit ;  to  another  the  gifl  of  healing  by  the 

10  same  Spirit ;  To  another  the  working  of  miracles  ;  to  another  pro- 
phecy ;  to  another  the  discerning  of  spirits ;  to  another  divers  kinds 

11  of  tongues  ;  to  another  the  interpretation  of  tongues.  But  one  and 
the  same  Spirit  worketh  all  these,  dividing  to  every  one  severally 
as  he  willeth. 

12  For  as  the  body  is  one,  and  yet  hath  many  members,  but  all  the 
members  of  the  body,  many  as  they  are,  are  one  body,  so  is 

13'  Christ.  For  we  were  all  baptized  by  one  Spirit  into  one  body, 
whetlier  we  are  Jews  or  Gentiles,  whether  slaves  or  freemen  ;  and 

14  we  have  all  drank  of  one  Spirit.     For  the  body  is  not  one  member, 

15  but  many.     If  the  foot  should  say.  Because  I  am  not  the  hand,  I 

16  am  not  of  the  body,  is  it  therefore  not  of  the  body  ?  And  if  the  ear 
should  say.  Because  I  am  not  the  eye,  I  am  not  of  the  body,  is  it 

17  therefore  not  of  the  body  ?  If  the  whole  body  toere  an  eye,  where 
leere  the  hearing  ?  If  the  whole  leere  hearing,  where  loere  the  smell- 

18  ing  ?     But  now  hath  God  set  the  members,  every  one  in  the  body 

19  as  it  hath  pleased  him.     And  if  all  were  one  member,  where  toere 

20  the  body  ?     Whereas  now  there  are  indeed  many  members,  yet 

21  but  one  body.     And  the  eye  cannot  say  to  the  hand,  I  have  no 

Udg* — Perhaps  aa  eztraordinaxy  ability  to  ondentand  and  exf^ain  the  Old  Tea. 
tament  types  and  prophecies. 

9.  Faith  may  here  mean  an  eztraoxdinary  trust  in  God  under  the  most  diffi. 
ealt  or  dangerous  circumstances.  The  gif*  of  hetding  need  not  be  wholly  con- 
fined  to  the  healing  dise&ses  with  a  won!  or  a  touch.  It  may  exert  itself  also, 
though  in  a  lower  degree,  where  natural  remedies  are  applied.  And  it  may 
nften  be  this,  not  superior  skill,  which  makes  some  physicians  more  suocessfiu 
than  others.  And  thus  it  may  be  with  regard  to  other  gifts  likewise.  As  after 
the  golden  shields  were  lost,  the  king  of  Judah  put  braxen  in  their  place,  so  after 
the  pure  gifts  were  lost,  the  power  of  God  exerts  itself  in  a  more  covert  manner 
vnder  human  studies  and  helps :  and  that  the  more  plentiful,  accordingly  as  there 
is  the  more  room  given  for  it.  * 

10.  The  working  of  other  mtroefet— ^NvpXeey — Foretelling  things  to  come , 
the  dieeemmg — Whether  men  be  of  an  upnffht  spirit  or  no.  Whether  they  have 
natural  or  supernatural  gifts  for  offices  in  the  Church.  And  whether  they  who 
profess  to  speak  by  inspiration,  speak  from  a  Divine,  a  natural,  or  a  diabolical  spirit, 

11.  A§  ho  wilUth — ^The  Greek  word  does  not  so  much  imply  arbitrary  pleasure, 
av  «  determination  founded  on  wise  counsel. 

l:*.  So  is  CAnsI— That  is,  the  body  of  Christ,  the  Church. 

13.  For  hy  that  one  Spirit  which  we  received  in  baptism,  we  are  all  united  in 
one  body,  whether  Jewo  or  OentiUo — Who  are  at  the  greatest  distance  from  each 
other  by  nature ;  whether  olaeee  or  freemen — ^Who  are  at  the  greatest  distance  by 
law  and  custom :  we  have  all  drank  of  one  Spirii — In  that  cup  reoeived  by  faith, 
we  all  imbibed  one  Spirit,  who  first  inspired  and  still  preserves  the  life  of'^God  in 
our  souls. 

15.  The  foot  is  elegantly  introduced  as  apeaking  of  the  hand,  the  ear  of  the 
eye,  each  of  a  part  that  has  some  resemblance  to  it.  So  among  men,  each  is 
apt  to  compare  himself  with  those  whose  gifts  someway  rosemble  his  own, 
rather  than  with  those  who  are  at  a  distance,  either  above  or  beneath  him.  le  it 
therefore  not  of  the  body  7 — Is  the  inference  good  7  Perhaps  the  foot  may  repre. 
■ant  priyate  Christians ;  the  hand,  officers  in  the  Church ;  the  eye,  teachers ;  the 
•ar,  hearers. 

16.  The  ear — ^A  less  noble  part :  (As  efo — ^The  most  noble. 
18.  Ae  it  hath  pUaeed  him    With  tile  most  exquisite  wisdom  and  goodness. 
SO.  Bni  emi  hodf — ^And  it  is  a  neceesary  oonsequenoe  of  this  unity,  that  the 


CHAPTER  XIII.  435 

need  of  thee  ;  or  again,  the  head  to  the  feet,  I  have  no  need  of  you 
23  Yea,  the  members  of  the  body,  which  appear  to  be  weaker,  are 

23  much  more  necessary.  And  those  which  we  think  to  be  the  less 
honourable  iporis.  of  the  body,  .these  we  surround  with  more 
abundant  honour,  and  our  uncomely /Kirts  have  more  abundant  come- 

24  liness.  For  our  comely  foirU  have  no  need ;  but  God  hath  tem- 
pered the  body  together,  giving  more  abundant  honour  to  that  which  ^ 

25  lacked :  That  there  might  be  no  schism  in  the  body,  but  thai  the 

26  members  might  have  the  same  care  for  each  other ;  And  whether 
one  member  suffer,  all  the  members  might  suffer  with  it ;  or  one 

27  member  be  honoured,  all  the  members  might  rejoice  with  it.  Now 
ye  are  the  body  of  Christ,  and  members  in  particular. 

25  And  God  hath  set  in  the  Church,  first,  apostles,  secoqdly,  pro- 
phets, thirdly,  teachers ;  afterward  miracles,  then  gifts  of  healing, 

29  helps,  governments,  different  kinds  of  tongues.  Are  all  apostles  ? 
Are  all  prophets  ?  Are  all  teachers  ?  Heixie  all  miraculous  powers  ? 

30  Have  all  the  gifts  of  healing  ?  do  all  speak  with  tongues  ?     Do  all 

31  interpret  ?  Yet  covet  earnestly  the  best  giAs.  But  I  show  unto 
you  a  more  excellent  way. 

XIII.      Though  I  speak  wiUi  the  tongues  of  men  and  of  angels,  and 

have  not  love,  I  am  become  as  sounding  brass,  or  a  tinkling  cym* 

2  bal.     And  though  I  have  the  gift  of  prophecy,  and  understand  all 

mysteries  and  all  knowledge,  and  though  I  have  all  faith,  so  as 

dl.  Hw  tke  Juad — The  highest  part  of  all,  to  the  foot — The  very  lowest. 

22.  The  membere  which  appear  to  be  weaker — Being  of  a  more  delicate  and 
tender  stracture.  Perhaps  the  brains  and  bowels ;  or  the  veins,  arteries,  and 
other  minute  channels  in  the  body. 

23.  We  eurround  with  more  uhuttdant  honour — By  so  oareAiIly  covering  them ; 
fMers  abundant  eomelineee — By  the  help  of  dress. 

24.  Oiving  more  abundant  honour  to  that  which  lacked — As  being  cared  for  and 
served  by  the  noblest  parts. 

27.  JVoio  ye — Corinthians,  are  the  body  and  members  of  Christ ;  part  of  them, 
I  mean,  not  the  whole  body. 

28.  Firet^  apoetlee — ^Who  plant  the  Gospel  in  the  heathen  nations ;  Secondly, 
prophete—Who  either  foretell  things  to  come,  or  speak  by  extraordinary  inspira- 
tion, for  the  edification  of  the  Charch :  Thirdly^  teachere,  who  precede  even  those 
that  work  miracles.  Under  prophets  and  teachers  are  comprised  evangelists  and 
pastors,  Eph.  iv,  11 ;  helpOt  gotemmente — It  does  not  appear  that  these  mean  dis. 
tinet  offices.  Bather  any  persons  might  be  called  helps,  from  a  peculiar  dexterity 
in  helping  the  distressed ;  and  governments,  from  a  peculiar  talent  for  governing 
or  presiding  in  assemblies. 

31.  Yet  covet  eameetljf  the  beet  g^te — And  they  are  worth  your  pursuit,  though 
but  few  of  you  can  attam  them.  But  there  is  a  far  more  excellent  gift  than  all 
these :  and  one  which  all  may,  yea,  must  attain,  or  perish. 

XIII.  The  necessity  of  love  is  shown,  ver.  1-3.  The  nature  and  properties, 
ver.  4-7.    The  duration  of  it,  ver.  8-13. 

1.  Though  I  epeak  teith  all  the  tonguee  which  are  upon  earth,  and  with  the 
eloquence  of  an  angel,  and  have  not  love — ^Tbe  love  of  God,  and  of  all  mankind 
for  his.  sake,  I  am  no  better  before  God  than  the  sounding  instruments  of  brass, 
used  in  the  worship  of  some  of  the  heathen  gods.  Or  a  tinkling  cymbal — This  was 
made  of  two  pieces  of  hollow  brass,  which  being  struck  together,  made  a  tink. 
linr,  but  with  very  little  variety  of  sound. 

3.  And  though  I  have  the  gift  of  prophecy — Of  foretelling  future  events,  and 
understanding  all  the  mysteries  both  of  God's  word  and  providence,  and  all 
knowledge  of  thin^  Divuie  and  human,  that  ever  any  moital  attained  to :  and 
though  I  have  the  highest  degree  of  miraole-worklDg  fiutb,  and  have  not  this  love, 
lam       " 


4M  I.  CORINTHIANS. 

3  to  remove  mountains,  and  have  not  love,  I  am  nothing.  And 
though  I  give  all  my  goods  to  feed  the  poor,  and  deliver  up  mf 
body  to  be  burned,  and  have  not  love,  it  profiteth  me  notliing. 

4  Love  snffereth  long  and  is  kind ;  love  envieth  not ;  love  acteth  not 

5  rashly,  is  not  puffed  up :  Doth  not  behave  indecently,  seeketh  not 

6  her  own,  is  not  provoked,  thinketh  no  evil ;  Rejoiceth  not  in  ini 

7  quity,  but  rejoiceth  in  the  truth :  Covereth  all  things,  believeth  all 

8  things,  hopeth  all  things,  endureth  all  things.  Love  never  fail- 
eth:  but  whether  there  be  prophecies,  they  shall  fail;  whether 
there  be  tongues,  they  shall  cease ;  whether  there  be  knowledge, 

3.  And  though  I  deliberately,  piece  by  piece,  give  all  my  gooda  to  feed  the 
poor,  yea,  though  I  deliyer  up  my  body  to  be  burned,  rather  than  I  would  re. 
iiounce  my  religion,  and  have  not  the  love  hereafter  described,  it  profiteth  me 
nothing.  Without  this,  whatever  I  speak,  whatever  I  believe,  whatever  I  know, 
whatever  I  do,  whatever  I  mfier,  is  nothing. 

4.  The  love  of  God,  and  of  our  neighbour  for  God's  sake,  is  patient  toward  all 
men.  It  su&rs  all  the  weakness,  i|rnorance,  errors,  and  infirmities  of  the  chil. 
dren  of  God:  all  the  malice  and  wickedness  of  the  children  of  the  world;  and 
all  this,  not  only  for  a  time,  but  to  the  end.  And  in  everv  step  toward  overeom. 
ing  evil  with  good,  it  is  kind,  soft,  mild,  benign.  It  inspires  the  sufierer  at  once 
with  the  most  amiable  sweetness,  and  the  most  fervent  and  tender  afifection.  Lem 
aeteth  not  taohly — Does  not  hastily  condemn  any  one :  never  passes  a  severe  sen- 
tence, on  a  slight  or  sudden  view  of  things.  Nor  does  it  over  act  or  behave  in 
a  violent,  headstrong,  or  precipitate  manner.  /«  not  pmfed  up — Yea,  humbles 
the  soul  to  the  dust. 

5.  It  doth  not  behave  indecently — Is  not  rude,  or  willingly  offensive  to  any.  It 
renders  to  all  their  due,  suitable  to  time,  person,  and  all  other  circumstances. 
Seeketh  not  her  own — Ease,  pleasure,  honour,  or  temporal  advantage.  Nay,  some, 
times  the  lover  of  mankind  seeketh  not  in  some  sense  even  his  own  spiritual  ad- 
vantage :  does  not  think  of  himself,  so  long  as  a  zoal  for  the  glory  of  God  and 
the  souls  of  men  swallows  him  up.  But  though  ho  is  all  on  firo  fbr  these  ends, 
yet  he  is  not  provoked  to  sharpness  or  unkindness  toward  any  one.  Outward 
provocations  indeed  will  frequently  occur.  But  he  triumphs  over  all.  Love 
thinketh  no  evil — Indeed  it  cannot  but  see  and  hear  evil  things,  and  know  that 
thiej  are  so.  But  it  does  not  willingly  think  evil  of  any ;  neither  infer  evil 
where  it  does  not  appear.  It  tears  up,  root  and  branch,  all  imagining  of  what 
we  have  not  proof.  It  casts  out  all  jealousies,  all  evil  surmises,  all  readiness  to 
believe  ovil. 

6.  Rejoiceth  not  in  iniquity — Yea,  weeps  at  either  the  sin  or  folly  of  even  an 
enemy,  takes  no  pleasure  in  hearing  or  in  repeating  it,  but  desires  it  may  be  for. 
gotten  for  ever.  But  rejoiceth  in  the  truth — Bringing  forth  its  proper  fruit,  holi- 
ness  of  heart  and  life.  Good  in  general  is  its  glory  and  joy,  wherever  difibsed 
in  all  the  world. 

7.  Love  covereth  all  thinge — ^Whatever  evil  the  lover  of  mankind  sees,  hears, 
or  knows  of  any  one,  he  mentions  it  to  none ;  it  never  goes  out  of  his  lips,  unless 
where  absolute  duty  constrains  to  speak.  Believeth  all  Mtng*— Puts  the  most 
favourable  construction  on  every  thing ;  and  is  ever  ready  to  believe  whatever 
may  tend  to  the  advantage  of  any  one's  character.  And  when  it  can  no  longer 
believe  well,  it  hopes  whatever  may  excuse  or  extenuate  the  fault  which  cannot 
be  denied.  Where  it  cannot  even  excuse,  it  hopes  God  will  at  length  give  re- 
pentance  unto  life.  Meantime  it  endureth  aU  thinge — Whatever  the  injustice, 
the  malice,  the  cruelty  of  men  can  inflict.  He  can  not  only  do,  but  likewise  suf- 
fer  all  things  through  Christ  who  strengtheneth  him. 

8.  Love  never  faiUth — It  accompanies  to,  and  adorns  us  in  eternity :  it  prepares 
us  for,  and  constitutes  heaven ;  hut  whether  there  be  prophedee^  they  ehall  fail — 
When  all  things  are  fulfilled,  and  God  is  all  in  all :  whether  there  he  tonguee,  they 
ehail  ceaee-'-OnB  language  shall  prevail  among  all  the  inhabitants  of  heaven, 
and  the  low  and  imperfect  langruages  of  earth  be  forgotten.  The  knowledge  like. 
wise  which  we  now  so  eagerlj  paisoe,  shall  then  vanish  away.  As  starlight  is 
lost  in  that  of  the  mid-day  sun,  so  oar  present  knowledge  in  the  light  of  etsraitv. 


CHAPTER  XIV.  43^ 

S  it  shall  yanish  away.     For  we  know  in  part,  and  we  prophesy  in 

10  part.     And  when  that  which  is  perfect  is  come,  then  that  which  is 

11  in  part  shall  vanish  away.    When  I  was  a  child  I  talked  as  a  child ; 
I  understood  as  a  child,  I  reasoned  as  a  chfld ;  hut  when  I  became 

12  a  man,  I  put  away  childish  things.    And  now  we  see  by  means  of 
a  glass  obscurely ;  but  then  face  to  face :  now  I  know  in  part,  but 

13  thpn  I  shall  know,  even  as  also  I  am  known.   And  now  abide  these 
three,  faith,  hope,  love ;  but  the  greatest  of  these  is  love. 

XIY.     Follow  after  love :   and  desire  spiritual  gifts ;  but  especially 

2  that  ye  may  prophesy.  For  he  that  speaketh  in  an  unknown 
tongue,  speaketh  not  to  men,  but  to  God ;  for  no  one  understand- 

3  eth  Aim,  though  by  the  Spirit  he  speaketh  mysteries :  W  hereas 
he  that  prophesieth,  speaketh  to  men  to  edification,  and  exhorta- 

4  tion,  and  comfort.     He  that  speaketh  in  an  unknown  tongue,  edi- 

5  fieth  himself;  but  he  that  prophesieth,  edifieth  the  Church.  I 
would  that  ye  all  spake  with  tongues,  but  rather  that  ye  prophe- 
sied ;  for  he  that  pro{^esieth  is  greater  than  he  that  speaketh  with 
tongues,  unless  he  interpret,  that  the  Church  may  receive  edifica- 

6  tion.  Now,  brethren,  if  I  come  to  you  speaking  with  tongues, 
what  shall  I  profit  you,  unless  I  speak  to  you,  either  by  revelation 

9.  For  loe  know  in  p€arU  ^nd  we  prophety  in  part — The  wisest  of  men  have 
hei«  but  sliort,  narrow,  imperfect  conceptions,  even  of  tbe  things  round  about 
them,  and  much  more  of  the  deep  things  of  God.  And  even  the  prophecies 
which  men  deliver  from  Gk>d  are  far  from  taking  in  the  whole  of  fiitore  events, 
or  of  that  wisdom  and  knowledge  of  God  which  is  treasured  up  in  the  Scripture 
revelation. 

10.  But  when  that  which  it  perfect  i$  come — ^At  death  and  in  the  last  day,  that 
wAtcA  io  in  part  thall  vanieh  away — Both  that  poor,  low,  imperfect,  glimmering 
light,  which  is  all  the  knowledge  we  now  can  attain  to :  and  these  slow  and 
unsatisfactory  methods  of  attaining,  as  well  as  of  imparting  it  to  others. 

11.  In  our  present  state  we  are  mere  infants  in  point  of  knowledge,  compared 
to  what  we  shall  be  hereafter.  /  put  away  ehUdieh  thimga^-^£  my  own  accord, 
willingly,  without  trouble. 

19.  jfow  we  §ee  even  tbe  things  that  surround  us,  but  by  means  of  a  glass  or 
mirror,  which  reflects  only  their  imperfect  forms,  in  a  dim,  fkint,  obscure  man. 
ner ;  so  that  our  thoughts  about  them  are  puzsling  and  intricate,  and  ererv  thing 
is  a  kind  of  riddle  to  us.  But  then  we  shall  see,  not  a  faint  reflection,  but  the 
objects  themselves  face  to  />«*— Distinctly.  Now  I  know  but  m  psrtT-Even  when 
God  himself  reveals  things  to  me,  great  part  of  them  is  still  kept  under  the  veil. 
But  ikon  shail  I  knoWt  even  at  also  I  am  kaown — ^In  a  clear,  fml,  comprehensiye 
manner ;  in  some  measure  like  God,  who  penetrates  tbe  centre  of  every  object, 
and  sees  at  one  glance  through  my  soul  and  all  things. 

13.  Faiths  hope,  lave,  are  the  sum  of  perfection  on  earth ;  love  alone  is  the 
sum  of  perfection  in  beaTen. 

XIV.  1.  Follow  after  2ooe— With  xeal,  vigour,  courage,  patience :  else  you  can 
neither  attain  nor  keep  it.  And  in  their  place,  as  subeervient  to  this,  demre  opi* 
ritu€U  0U ;  hut  eepeciaUy  that  ye  may  propheoy—Tho  word  here  does  not  mean 
foretelling  things  to  come ;  but  rather  openmg  and  applying  the  Scripture. 

3.  He  that  tpeaketh  in  an  unknown  tongue^  tpeako,  in  effect,  not  to  men,  bui  to 
Ood — Who  alone  understands  him. 

4.  Edijieth  hhnaelf  only,  on  the  most  favourable  supposition ;  tho  Church^ 
The  whole  oongregation. 

5.  Oreator — ^That  is,  more  useful.  By  this  alone  are  we  to  estimate  all  our 
gifts  and  talents. 

6.  Reveiation—of  some  Gospel  mystery.  KnomUdme-^'EzpUhung  the  aneient 
types  and  prophecies.  Prophoey — Foretelling  some  future  event.  uoetHme  To 
regulate  your  tempers  sad  lives.  Perhaps  tlui  aiav  be  the  seoas  of  then  obsovt 
words. 


438  I.  CORINTHIANS. 

7  or  by  knowledge,  or  by  prophecy,  or  by  doctrine  ?  So  inanimate 
things  which  give  a  sound,  whether  pipe  or  harp,  unless  they  give 
a  distinction  in  the  sounds,  how  shall  it  be  known  what  is  piped  or 

8  harped  ?     And  if  the  trumpet  give  an  uncertain  sound,  who  will 

9  prepare  himself  for  the  battle  ?  So  likewise  unless  ye  utter  by  the 
tongue  words  easy  to  be  understood,  how  shall  it  be  known  what  is 

10  spoken  ?  For  ye  will  speak  to  the  air.  Let  there  be  ever  so  many 
kinds  of  languages  in  the  world,  and  none  of  them  without  signi- 

1 1  fication ;  Yet  if  I  know  not  the  meaning  of  the  language,  I  shall  be 
a  barbarian  to  him  that  speaketh,  ^nd  he  that  spedteth  a  barba- 

12  rian  to  me.     So  ye  also,  seeing  ye  desire  spiritual  gifts,  seek  to 
,13  abound  in  them,  to  the  edifying  of  the  Church.     Therefore  let  him 

that  speaketh  in  an  unknown  tongue,  pray  that  he  may  interpret. 

14  For  if  I  pray  in  an  unknaum  tongue,  my  spirit  prayeth,  but  my 

15  understanding  is  unfruitful.  What  then  is  my  duty?  I  will  pray 
with  the  Spirit ;  but  I  will  pray  with  the  understanding  also  : '  I  will 
sing  with  the  Spirit ;  but  I  will  sing  with  the  understanding  also. 

16  Otherwise  if  thou  givest  thanks  with  the  Spirit,  how  shall  he  that 
fiUeth  the  place  of  a  private  person,  say  Amen  to  thy  thanksgiving, 

17  seeing  he  understandeth  not  what  thou  sayest?     For  thou  verily 

18  givest  thanks  well ;  yet  the  other  is  not  edified.     I  thank  God, 

19  that  I  speak  with  tongues  more  than  you  all.  Yet  in  the  congre- 
gation I  had  ratlier  speak  five  words  with  my  imderstanding,  that 
I  may  teach  others  also,  than  ten  thousand  words  in  an  unknown 

20  tongue.     Brethren,  be  not  children  in  understanding ;  m  wicked- 

21  ness  be  ye  as  infants,  but  in  understanding  be  ye  grown  men.     It 


3::e 


7.  Haw  thall  it  be  km$i0n  what  t#  piped  or  harped  ? — ^Wbat  motie  otn  be  made, 
or  what  end  annwered  7 

8.  Who  wUl  prepare  Mmmilf  for  the  batHe  ? — Unleat  he  ondontand  what  the 
trumpet  toundt  7    Suppoae  a  retreat  or  a  march  7 

9.  Uidese  ye  utter  by  the  tongue — Which  is  miraculooalj  given  jon,  words 
eaoy  to  be  undtHtood — By  your  hearers,  ye  will  epeak  to  the  air — (a  proverbial 
•zpreMion)  will  utterly  lose  your  labour. 

11.  /  ehall  be  a  bai4arian  to  iUm— Shall  teem  to  talk  nnintellinble  gibberieh. 

13.  That  he  may  be  able  to  interpret — ^Which  was  a  distinct  gift. 

14.  If  J  pray  in  an  unknown  tongue — ^The  apostle  (at  he  did  at  the  Stk  verw) 
tranifers  it  to  himself;  my  apirit  prayeth — by  the  power  of  the  Spirit  I  under- 
stand  the  words  myself,  but  my  underotanding  ie  wnfruHful — ^The  knowledge  I 
have  is  no  benefit  to  others. 

15.  /  will  pray  with  the  Spirit,  but  I  will  pray  with  the  underotamding  aloo — I 
will  use  my  understanding,  as  well  as  the  power  of  the  Spirit.  I  will  not  act  so 
absurdly,  as  to  utter  in  a  congregation  what  can  edify  none  hot  myself. 

16.  Otkerwioe,  how  ehaU  he  that  fiUeth  the  place  of  a  private  permm — ^That  is, 
any  private  hearer,  eay  iimeii— Assenting  and  confirming  your  words,  as  it  was 
even  then  usual  for  the  whole  congregation  to  do. 

19.  With  my  mnderttanding — In  a  rational  manner ;  so  as  not  only  to  under, 
stand  myself,  hut  to  be  understood  by  others. 

90.  Be  not  children  in  understanding — This  is  an  admirable  stroke  of  true  ora. 
tory !  To  faring  down  the  height  of  their  spirits,  by  representing  that  wherein 
they  prided  themselves  most,  as  mere  folly  and  childishness.  In  wiekedneee  be 
ye  ifrfante — HaTe  all  the  innooenoe  of  that  tender  age,  but  in  understanding  be 
ye  grown  men — Knowing  religion  was  not  designed  to  destroy  any  of  our  natural 
neulties,  but  to  exalt  and  improve  them,  our  reason  in  particular. 

31.  It  ie  written  in  the  law — ^The  word  here  (as  frequently)  means  the  Old 
Testament.  In  foreign  tongueo  will  I  apeak  to  this  people-^And  so  he  did.  He 
spake  terribly  to  them  by  the  Babylonians,  when  they  had  set  at  nought  what  h» 


CHAPTER  XIV.  439 

is  written  in  the  law,  *  In  foreign  tongues  and  with  foreign  Kps 

will  I  speak:  to  this  people ;  and  neither  so  will  they  hear  me,  saith 

32  the  Lord      So  that  tongues  are  for  a  sign,  not  to  believers,  but  to 

unbelievers;   whereas  prophecy  is  not  for  unbelievers,  but  for 

23  believers.  Yet  if  the  whole  Church  be  met  together,  and  all  speak 
with  vnknawn  tongues,  and  there  come  in  ignorant  persons,  of 

24  unbelievers,  will  they  not  say  that  ye  are  mad  ?  Whereas  if  all 
prophesy,  and  there  come  in  an  unbeliever,  or  an  ignorant  person, 

^5  he  is  convicted  by  all,  he  is  judged  by  all :  The  secrets  of  his 
heart  are  made  manifest,!  and  so  falling  down  on  his  face,  he  will 
worship  God,  and  declare  that  God  is  among  you  of  a  tni^. 

26  What  a  thing  is  it,  brethren,  that  when  ye  come  together,  every 
one  of  you  hath  a  psalm,  hath  a  doctrine,  hath  a  revelation,  hath  a 
tongue,  bath  an  interpretation  ?     Let  all  things  be  done  to  edifica- 

27  tion.     If  any  one  speak  in  an  unknoum  tongue,  Ifi*  it  be  by  two  or 

28  three  at  most,  and  Uiat  by  course,  let  one  interpret.  But  if  there 
be  no  interpreter,  let  him  be  silent  in  the  Church,  and  let  him  speak 

29  to  himself  and  to  God.     Let  two  or  three  of  the  prophets  speak, 

30  and  let  the  rest  judge.     But  if  any  thing  be  revealed  to  another  that 

31  sittetl'  by,  let  the  ^t  be  silent.     For  ye  may  all  prophesy  one  by 


had  •pokf*«i  to  them  by  the  prophets,  who  need  their  own  langaage.  These  words 
receivcil  a  farther  accomphshroont  on  the  day  of  penteeoet. 

29.  7ongue9  are  intended /or  a  9ign  to  vnieUev€r9 — ^To  engage  their  attention, 
/ad  er  nvince  them  the  message  is  of  God.  Whereas  prophecy  is  not  so  much 
for  unbelievers,  as  for  the  confirmation  of  them  that  already  befieTe. 

i3.  Yet  sometimes  prophecy  is  of  more  use  even  to  unbelievers  than  speaking 
with  tongues.  For  instance :  if  the  whole  Church  be  met  together — On  som« 
extraordinary  occasion.  It  is  probable,  in  so  large  a  city,  they  ordinarUy  met  in 
several  places :  and  there  come  in  ignorant  peroono — Men  of  learning  might  have 
understood  the  tongues  in  which  t^y  spoke.  It  is  observable  St.  Paul  says  here 
ignorant  persons  or  unbelievers ;  but  in  the  next  verse,  an  unbeliever  or  an  igno. 
rant  person.  Several  bad  meii  met  together  hinder  each  other  by  evil  discourse. 
Sinne  persons  are  more  easily  gained. 

24.  He  i§  eomricted  by  all — Who  apoak  in  their  turns,  and  speak  to  the  heart 
of  the  hearers :  he  io  judged  by  all — Every  one  says  something  to  which  his  con- 
science bears  witness. 

95.  The  oeerets  of  hie  heart  are  made  manifeot — Laid  open,  clearly  described ; 
in  a  manner  which  to  him  is  most  astonishing  and  utterly  unaccountable.  How 
manv  instances  of  it  are  seen  at  this  day  ?    So  does  God  still  point  his  word. 

26.  What  a  thing  is  tf,  brethren — ^This  was  another  disorder  among  them. 
Every  one  hath  a  poalm — ^That  is,  at  the  same  time  one  begins  to  sing  a  psalm : 
another  to  deliver  a  doctrine ;  another  to  speak  in  an  unknown  tongue ;  another 
to  declare  what  has  been  revealod  in  him  ;  another  to  interpret  what  the  former 
is  speaking :  every  one  probably  gathering  a  little  company  about  him,  just  as 
they  did  in  the  schools  ot  the  philosophers.  Let  aU  be  done  to  ediJicatkm-~^o  as 
to  profit  the  hearers. 

27.  By  two  or  three  at  moet'—Ldi  not  above  two  or  three  speak  at  one  meet, 
ing;  and  that  by  c«Mirse— That  is,  one  after  another;  and  let  one  inierprei— 
Either  himself,  ver.  13,  or  (if  he  have  not  the  gift)  some  other,  into  the  vulvar 
tongue.  It  seems  the  gift  of  tongues  was  an  instanUneous  knowledge  of  a, 
tong^ue  till  then  unknown,  which  he  that  received  it  could  afterward  speuL  when 
he  thought  fit,  without  any  new  miracle. 

28.  Z^t  him  opeak  that  tongue,  if  he  find  it  profitable  to  himself  in  his  private 
devotions. 

99.  Let  two  or  three  of  the  fropheto  (not  mora  at  one  meeting)  speak,  one  after 
another,  expounding  the  Scnpture. 

*  Isaiah  xzriii,  11, 


44p  I.  CORINTHIANS. 

32  one,  that  all  may  learn,  and  all  may  be  comforted.    For  the  spirits 

33  of  the  prophets  are  subject  to  the  prophets.     For  God  is  not  the 
author  of  confusion,  but  of  peace,  as  in  all  the  Churches  of  the 

34  saints.     Let  your  women  be  silent  in  the  Churches ;  for  it  is  not 
permitted  them  to  speak,  but  to  be  in  subjection,  as  *  the  law  also 

35  saith.     And  if  they  desire  to  learn  any  thing,  let  them  ask  their 
own  husbands  at  home  ;  for  it  is  indecent  for  a  woman  to  speak 

36  in  the  assembly.     Did  the  word  of  God  come  out  from  you  ?  or  did 

37  it  come  out  to  you  alone  ?     If  any  one  think  himself  to  be  a  pro- 
phet, or  spiritual,  let  him  take  knowledge  that  the  things  which  I 

38  write  to  you  are  the  commandments  of  the  Lord.     But  if  any  one 

39  is  ignorant,  let  him  be  ignorant.     Therefore,  brethren,  coFet  to  pro- 

40  phesy ;  yet  forbid  not  to  speak  with  tongues.     Let  all  things  be 
done  decently  and  in  order. 

XV.      Moreover,  brethren,  I  declare  to  you  the  Gospel  which  I 

2  preached  to  you,  which  also  ye  received,  and  wherein  ye  stand.  By 
which  also  ye  are  saved,  if  ye  hold  fisist  in  what  manner  I  preached 

3  to  you,  unless  ye  have  believed  in  vain.    For  I  delivered  to  you 
first,  that  which  I  also  received,  that  Christ  died  for  our  sins, 

4  t  according  to  the  Scriptures :  And  that  he  was  buried,  and  that  he 

5  was  raised  the  third  day,  %  according  to  the  Scriptures  :  And  that 

6  he  was  seen  by  Cephas,  then  by  the  twelve.    Afterward  he  was 

31.  All — ^Who  have  that  gift,  that  all  maj  learn,  both  by  speaking  and  by 
hsarinjN 

39.  Tor  the  tpiriU  of  the  frophete  are  euhjeet  to  the  fropheto — But  what  enthu. 
friatt  considen  this  T  The  impulaefl  of  the  Hol^  Spirit,  even  in  men  really  in. 
spired,  fo  aait  themielves  to  their  rational  faculties,  as  not  to  divest  them  of  ths 
government  of  themselves,  like  the  heathen  priests  under  their  diabolical  poe. 
■enions.  Evil  spirits  threw  their  prophets  into  such  ungovernable  eostacies,  as 
fbreed  them  to  speak  and  act  like  madmen.  But  the  Spirit  of  God  left  his  pro. 
phets  the  clear  use  of  their  judgment,  when  and  how  lonr  it  was  fit  for  them  to 
■peak,  and  never  hurried  them  into  anj  improprieties,  either  as  to  the  matter, 
manner,  or  time  of  their  speaking. 

34.  Let  your  women  be  iilent  in  the  Churehee — ^tlnless  they  are  under  an  extra, 
ordhiary  impulse  of  the  Spirit.  For  in  other  cases  it  io  not  permitted  them  to 
opeak — By  way  of  teachinff  in  public  assemblies ;  but  to  be  in  eubjeetion^-'To  the 
mail,  whose  proper  office  it  is  to  lead  and  to  instruct  the  congregation. 

85.  And  even  if  they  deoire  to  learn  any  thing,  still  they  are  not  to  speak  in 
public,  but  to  ask  their  own  husbands  at  home.  That  is  the  place,  and  those  the 
persons  to  inquire  of. 

36.  Are  ye  of  Corinth,  either  the  first  or  the  only  Christians  7  If  not,  conform 
herein  to  the  custom  of  all  the  Churches. 

87.  Or  opiritual — Endowed  with  an  extraordinary  gift  of  the  Spirit :  let  him 
prove  it,  bv  acknowledging  that  I  now  write  by  the  Spirit. 

38.  Let  \im  be  itrnorant — Be  it  at  his  own  peril. 

39.  Therefore— ^o  sum  up  the  whole. 

40.  Decently — By  eyery  individual :  in  order — By  the  whole  Church. 

XV.  2.  Te  are  eaved,  if  ye  hold  fast — ^Yoar  salvation  is  begun,  and  will  be  per. 
fteted,  if  ye  continue  in  the  faith  :  unUoe  ye  have  believed  in  vain — ^Unless  inoeed 
your  fiiith  was  onlv  a  delusion. 

3.  /  received — From  Christ  himself.    It  was  not  a  fiction  of  my  own. 

4.  According  to  the  Serif  tureo — He  proves  it  first  from  Scripture,  then  from 
the  testimony  of  a  cloud  or  witnesses. 

5.  By  the  twelve — ^This  was  their  standing  appellation :  but  their  fiill  nnmber 
was  not  then  present. 

«OeiLiu,  16        tlaa.liy,6,9.       tP8a.XTi,ia 


CHAPTER  XV.  441 

teen  by  above  five  hundred  brethren  at  once,  of  whom  the  greater 

7  part  remain  witii  now,  but  some  are  fallen  asleep.    After  this  he 

8  vras  seen  by  James,  then  by  all  the  apostles.    Last  of  all  he  was 

9  seen  by  me  also,  as  an  untimely  birth.    For  I  am  the  least  of  the 
apostles,  who  am  not  worthy  to  be  called  an  apostle,  because  I 

10  persecuted  the  Church  of  God.  But  by  the  grace  of  God  I  am 
what  I  am ;  and  his  grace  toward  me  was  not  in  vain,  but  I  labour- 
ed more  abundantly  than  they  all :  yet  not  I,  but  the  grace  of  God 

11  that  tocu  with  me.     Whether  therefore  I  or  they,  so  we  preach, 

12  and  so  ye  believed.  But  if  Christ  is  preached,  that  he  rose  from 
the  dead,  how  say  some  among  you  that  there  is  no  resurrection  of 

13  the  dead  1     For  if  there  be  no  resurrection  of  the  dead,  neither  is 

14  Christ  raised.     And  if  Christ  be  not  raised,  then  t^  our  preaching 

15  vain,  and  your  faith  is  also  vain.  Yea,  and  we  are  found  false  wit- 
nesses of  God,  because  we  have  testified  from  God,  that  he  raised 

16  up  Christ,  whom  he  did  not  raise,  if  the  dead  rise  not.     For  if  the 

17  dead  rise  not,  neither  is  Christ  raised :  And  if  Christ  be  not  raised, 

18  your  faith  is  vain ;  ye  are  still  in  your  sins*    Then  also  they  who 

19  sleep  in  Christ  are  perished.     If  in  this  life  only  we  have  hope  in 

20  Christ,  we  are  more  miserable  than  all  men.     But  now  is  Christ 

21  risen  from  the  dead,  the  first  fruits  of  them  that  slept  For  since 
by  man  came  death,  by  man  came  also  the  resurrection  of  the  dead. 

6.  Above  fine  hmndred — ^Probablj  in  Galilee :  a  glorious  and  incontestable  proof! 
The  greater  part  remain  alive. 

7.  Then  by  all  the  apeetUe-^The  twelve  were  mentioned,  ver.  5.  This  title 
here  therefore  seems  to  include  the  seventv ;  if  not  all  those  likewise  whom  God 
afterward  sent  to  plant  the  Gospel  in  heathen  nations. 

8.  An  untimely  birth — It  wts  mipossible  to  abase  himself  more  than  he  does  by 
this  single  appellation.  Ai  an  abortion  is  not  worthj  the  name  of  a  man,  so  he 
afllrms  himself  to  be  not  worthv  the  name  of  an  apostle. 

9.  I  pereeeuted  the  Chttreh — True  believers  are  humbled  aU  their  lives,  even  for 
the  lins  they  committed  before  they  bcliered. 

10.  /  laboured  more  than  they  oU-— That  is,  more  than  any  of  them,  from  a  deep 
sense  of  a  peculiar  Iofc  God  had  shown  me.  Yet,  to  speak  more  properly,  it  is  not 
I,  but  the  grace  of  God  that  is  with  me.  This  it  ii  which  at  first  qualified  me  for 
the  work,  and  still  excites  me  to  xeal  and  diligence  in  it. 

11.  Wikether  I  or  tA^  so  we  preach — ^All  of  us  speak  the  same  thing. 

12.  How  say  oome — ^Who  probably  had  been  heathen  philosophers. 

13.  If  there  be  no  reeurreetion — if  it  be  a  thing  flatly  imposiible. 

14.  Then  ie  our  preaehing-^From  a  commission  supposed  to  be  given  after  the 
resurrection,  vain — Without  any  real  foundation. 

15.  If  the  dead  rite  not-^lf  the  very  notion  of  a  resanreetion  be,  as  they  say, 
absurd  and  impossible. 

17.  Ye  are  oHU  in  your  oino — ^That  is,  under  the  gaih  of  them.  So  that  there 
needed  8omethin|^  more  than  reformation,  (which  wts  plainly  wrought,)  in  order 
to  their  being  delivered  fVom  the  gai\i  of  sin :  even  that  atonement,  the  sufficiency 
of  which  God  attested  by  raising  our  great  Surety  from  the  rraTe. 

18.  They  who  eleep  in  Chriet — ^Who  have  died  for  him,  or  believing  in  him,  are 
periehed — ^tlave  lost  their  life  and  being  together. 

19.  If  in  thie  life  only  we  have  hope — If  we  look  for  nothing  beyond  the  rrave. 
But  if  we  have  a  Divine  evidence  of  things  not  seen,  if  we  have  a  hope  ndl  of 
immortality,  if  we  now  taste  of  the  powers  of  Uie  world  to  oome,  and  see  the  crown 
that  fadeth  not  away :  then,  notwithstanding  all  our  present  triads,  we  are  more 
happy  than  all  men. 

SO.  But  now — St.  Pbul  declares  that  Christians  have  hope,  not  in  this  lifb  only. 
His  proof  of  the  resurrection  lies  in  a  narrow  compass,  ver.  19-19.  Almost  all 
the  rest  of  the  chapter  is  taken  ap  in  illnrtintif  >  vUidioating,  and  applying  it 


442  I.  CORINTHIANS. 

22  For  as  through  Adam  all  die,  even  so  through  Christ  shall  all  he 

23  made  alive.     But  every  one  in  his  own  order:  Christ,  the  first 

24  fruits,  afterward  they  who  are  Christ's  at  his  coming.  Then 
cameth  the  end,  when  he  shall  have  delivered  up  the  kingdom  to 
Grod,  even  the  Father,  when  he  shall  have  abolished  all  rule  and 

25  all  authority  and  power.     For  he  must  reign  *  till  he  hath  put  all 

26  enemies  un^er  his  feet.    The  last  enemy  that  is  destroyed  t^  death. 

27  f  For  he  hath  put  all  things  under  his  feet.  But  when  he  saith» 
All  things  are  put  imder  Aim,  it  is  manifest,  that  he  who  did  pui 

2Q  all  things  under  him,  is  excepted.  But  when  all  things  shall  be 
put  under  him,  then  shall  the  Son  himself  also  be  subject  to  him 

The  prooi  if  short,  bat  folid  and  convincing,  that  which  arose  from  ChristV 
reenrrection.  Now  this  not  only  proved  a  resurrection  possible,  but  as  it  proved 
him  to  be  a  Divine  teacher,  provea  the  certainty  of  a  general  resurrection,  which 
he  eo  expressly  taught.  Tkie  first  fruit*  of  them  that  tUpt — ^The  earnest  pledge 
■sd  assurance  of  their  resurrection  who  slept  in  him ;  CTcn  of  all  the  righteous. 
It  is  of  the  resurrection  of  these,  and  these  only,  that  the  apostle  speaks  Uirough. 
oat  the  chapter. 

22.  At  thrtnigh  Adam  ott,  even  the  righteous,  dit,  so  throurh  ChrUt  aU  these 
9haU  be  made  alive~>^He  does  not  say,  shall  rerive,  (as  naturally  as  they  die,)  but 
■hall  be  made  alive,  by  a  power  not  their  own. 

93.  Afterward — ^The  whole  harvest.  At  the  same  time  the  wicked  shall  rise 
also :  but  they  are  not  here  taken  into  the  account. 

24.  Then — ^Afler  the  resurrection  and  the  greneral  judgment,  cometh  the  end 
of  the  world ;  the  grand  period  of  aU  those  wonderful  scenes  that  have  appeared 
for  so  many  succeeding  s^enerations ;  when  he  shall  hare  delivered  up  the  king, 
dom  to  the  Father,  and  he  (the  Father)  shall  have  abolished  all  adverse  rule, 
authority,  and  powor.  Not  that  the  Father  will  then  begin  to  reign  without  the 
Bon,  nor  will  the  Son  then  cease  to  reign.  For  the  Divine  reign  both  of  the 
Father  and  Son  is  from  everlasting  to  everlasting.  But  this  is  spoken  of  the 
Son*s  mediatorial  kingdom,  which  will  then  be  delivered  up,  and  of  the  imme- 
diate  kingdom  or  reign  of  the  Father,  which  will  then  commence.  Till  then  the 
Son  transacts  the  business  which  the  Father  hath  given  him,  for  those  who  arc 
his,  and  by  them,  as  well  as  by  the  angels,  with  the  Father,  and  against  their 
enemies.  So  far  as  the  Father  gave  the  kingdom  to  the  Son,  the  Son  shall  deli. 
Ter  it  up  to  the  Father,  John  ziii,  3.  Nor  does  the  Father  cease  to  reign  when 
he  gives  it  to  the  Son ;  neither  the  Son  when  he  delivers  it  to  the  Father :  but 
the  glory  which  he  had  before  the  world  began,  John  zvii,  5 ;  Heb.  i,  8,  will  remain 
even  afUr  this  is  delivered  up.  Nor  will  he  cesse  to  be  a  King  even  in  his  human 
nature,  Luke  i,  33.  If  the  citizens  of  the  New  Jerusalem  shall  reign  for  ever. 
Rev.  zzii,  5,  how  much  more  shall  he  7 

95.  He  mutt  reigjh-Beotute  so  it  is  written,  tiU  Ae— The  Father,  hath  put  all 
his  enemies  under  nis  feet. 

26.  The  latt  enemy  that  it  dettroyed  it  death — ^Namely,  after  Satan,  Heb 
ii,  14,  and  sin,  ver.  5^  are  destroyed.  In  the  same  •trdor  they  prevailed.  Satan 
brought  in  sin,  and  sin  brought  forth  death.  And  Christ,  when  he  of  old 
engaged  with  tliese  enemies,  first  conquered  Satan ;  then  sin,  in  his  death ; 
and  Metly  death  in  his  resurrection.  In  the  same  order  he  delivers  all  the 
ftithful  from  them,  yea,  and  destroys  these  enemies  themselves.  Death  he  so 
destroys  that  it  shaU  be  no  more ;  sin  and  Satan,  so  that  they  shall  no  more 
hurt  his  people. 

27.  Under  Aim— Under  the  Son. 

28.  The  Son  alto  thall  be  tuhject-'ShtJl  deliver  up  the  mediatorial  king- 
dom, that  the  three^ne  God  may  be  all  in  all.  All  thin|re,  (consequently  all 
persons,)  without  any  interruption,  without  the  intervention  of  any  creature, 
without  the  opposition  of  any  enemy,  shall  be  subordinate  to  God.  All  shall 
ny,  **  My  God,  and  my  all."  This  is  the  end.  Even  an  inspired  apostle  can 
f0a  nothing  beyond  this. 

•PtetaieztL       tPaelBvuifT. 


.   CHAPTER  XV.  443 

29  that  pat  all  things  under  him,  that  God  may  be  all  in  all.  Else 
what  shall  they  do  who  are  baptized  for  the  dead  ?     If  the  dei^ 

30  rise  not  at  all,  why  are  they  then  baptized  for  them  ?     Why  are 

31  we  also  in  danger  every  hour?     I  protest  by  your  rejoicing,  bre- 

32  thren,  which  I  have  in  Christ  Jesus  our  Lord,  I  die  daily.  If  aiVer 
the  manner  of  men  I  have  fought  with  wild  beasts  at  Ephesus, 
what  advantageth  it  me  if  the  dead  rise  not  ?    Let  us  eat  and  drink ; 

33  for  to-morrow  we  die.     Be  not  deceived.     Evil  communications 

34  corrupt  good  manners.  Awake  to  righteousness,  and  sin  not ;  for 
some  have  not  the  knowledge  of  God.  I  speak  this  to  your 
shame. 

35  But  some  one  will  say,  How  are  the  dead  raised  ?     And  with 

36  what  kind  of  body  do  they  come  ?     Thou  fool,  that  which  thou 

37  sowest  is  not  quickened  except  it  die :  And  that  which  thou  sow- 
est,  thou  sowest  not  the  body  that  shall  be,  but  bare  grain    per- 

38  haps  of  wheat,  or  of  any  other  com :  But  God  giveth  it  a  body  as 

99.  Wha  were  baptized  for  the  dead — Perhapi  Iwptized  in  hope  of  blMungi  to 
be  received  after  they  are  numbered  with  the  dead ;  or  baptixed  in  the  room  of  ike 
iTeoif— Of  them  that  are  Joat  fallen  in  the  oauie  of  Christ ;  like  foldien  who  advance 
in  the  room  of  their  companions  that  fell  just  before  their  face. 

30.  WJIy  ate  we — ^The  apostles,  aUo  in  danger  every  hour  ? — It  is  plain  we  oan 
eipect  no  amends  in  this  life. 

31.  Iproteet  by  vow  rejoicing  which  I  have — ^Which  love  makes  my  own,  I  die 
daily — lam  daily  m  the  very  jaws  of  death :  beside  that  I  live,  as  it  were,  in  a 
daily  martyrdom. 

32.  7/"  to  speak  after  the  manner  of  men,  that  is,  to  use  a  proverbial  phrase,  ex. 
pressire  of  the  most  imminent  danger,  /  have  fought  with  wUd  beaete  at  Epheeue 
— With  the  savage  fury  of  a  lawless  multitude.  Acts  zix,  S9,  dtc.  Thia  seema 
to  have  been  just  before.  Let  ue  eat,  dtc. — We  might  on  that  supposition  aa  well 
■ay  with  the  Epicureans,  liet  us  make  the  best  of  tliis  short  life,  seeing  we  have 
no  other  portion. 

33.  Be  not  deceived — By  such  pernicious  counsels  as  this.  EvU  communicatione 
corrupt  good  mannere — He  opposes  to  the  Epicurean  saying  a  well-known  verse 
of  the  poet  Menander.  EvU  commumcationo—DiMGoiano  contrary  to  faith,  hope, 
or  love,  naturally  tends  to  destroy  all  holiness. 

34.  Awake — ^An  exclamation  full  of  apostolical  majesty.  Shake  off  your 
lethargy !  To  righteoueneee — ^Which  flows  from  the  true  knowledge  of  God^  and 
implies  that  your  whole  soul  be  broad  awake ;  and  ein  not — ^That  is,  and  ye  will 
not  sin.  Sin  supposes  drowsiness  of  soul.  Tliere  is  need  to  press  this;  for  some 
among  you  have  not  the  knowledge  of  Ood — With  all  their  boasted  knowledge  they 
are  totally  ignorant  of  what  it  most  concerns  them  to  know.  /  epeak  f  Ais  to 
your  ehame — For  nothing  is  more  shameful  than  sleepy  ignorance  of  God,  and 
of  the  word  and  works  of  God ;  in  these  especially,  consiidering  the  advantages 
they  had  enjoyed. 

35.  But  eome  one  possibly  will  eay.  How  are  the  dead  raieed  up,  after  their 
whole  frame  is  dissolved  7  and  with  what  kind  of  bodies  do  they  come  again,  after 
these  are  mouldered  into  dust  7 

36.  To  the  inquiry  concerning  the  manner  of  rising,  and  the  quality  of  the 
bodies  that  rise,  the  apostle  answers  first  by  a  similitude,  ver.  36-43,  and  then 
plainly  and  directlv,  ver.  43,  43.  That  which  thou  eoweet,  is  not  quickened  into 
a  new  life  and  verdure,  except  it  die — Undergo  a  dissolution  of  its  parts,  a  change 
analogous  to  death.  Thus  St.  Paul  inverts  the  objection ;  as  if  he  had  said.  Death 
is  so  far  from  hindering  life,  that  it  necessarily  goes  before  it. 

37.  Thou  eoweet  not  the  body  that  ehall  be — Produced  fVom  the  seed  oommitted 
to  the  prround,  but  bare  naked  grain,  widely  different  from  that  which  will  afler. 
ward  rise  out  of  the  etrth. 

36.  But  Ood— -^ot  thou,  O  man,  not  the  grain  itself,  giveth  it  a  body  as  H 
luth  pleased  him,  from  the  time  he  distingviiiilied  the  varioua  species  of  beings  * 


444  1.  CORINTHIANS. 

39  it  hath  pleased  him,  and  to  each  of  the  seeds  its  own  body.  All 
desh  is  not  the  same  flesh ;  but  there  is  one  kind  of  flesh  of  men, 

40  another  of  beasts,  another  of  birds,  another  of  fishes.  There  are 
also  heavenly  bodies,  and  there  are  earthly  bodies :  but  the  glory 

41  of  the  heavenly  is  one,  apd  that  of  the  earthly  another.  There  u 
one  glory  of  the  sun,  and  another  glory  of  the  moon,  and  another 
glory  of  the  stars :  and  one  star  differeth  from  another  star  in 

42  glory.     So  also  is  the  resurrection  of  the  dead :  it  is  sown  in  cor- 

43  ruption ;  it  is  raised  in  incorruption.    It  is  sown  in  dishonour ;  it  is 

44  raised  in  glory :  it  is  sown  in  weakness ;  it  is  raised  in  power.  It 
is  sown  an  animal  body ;  it  is  raised  a  spiritual  body.     There  is 

45  an  animal  body,  and  there  is  a  spiritual  body.  And  so  it  is  writ- 
ten, *  The  first  Adam  was  made  a  living  soul ;  the  last  Adam  is  a 

46  quickening  Spirit.     Yet  the  spiritual  body  was  not  first,  but  the 

47  animal;   afterward  the  spiritual.      The  first  man  vxis  from  the 

48  earth,  earthy ;  the  second  man  is  the  Lord  from  heaven.     As  was 

and  to  each  of  the  seeds,  not  only  of  the  fruits,  but  animals  also,  (to  which 
the  apostle  rises  in  the  following  verse,)  ite  ovon  body — ^Not  only  peculiar  to 
that  species,  hut  proper  to  that  individual,  and  arising  out  of  the  substance  of 
that  very  grain. 

39.  AlliUah — As  if  he  had  said*  Even  earthy  bodies  differ  from  earthy,  and 
heavenly  bodies  from  heavenly.  What  wonder  then  if  heavenly  bodies  differ 
fi'oro  earthy  7  Or  the  bodies  whieh  rise  from  those  that  lay  in  the  grave  7 

40.  There  are  alto  heavenly  hodUe — As  the  sun,  moon,  and  stars ;  and  there 
are  earthy — As  vegetables  and  animals.  But  the  brightest  lustre  which  the  latter 
can  have,  is  widely  different  firom  that  of  tlie  former. 

41.  Yea,  and  the  heavenly  bodies  themselves  differ  from  each  other. 

42.  8o  also  U  the  reeurreetUm  of  the  dead — So  great  is  the  difference  between 
the  body  which  fell  and  that  which  rises.  It  ie  eown,  (a  beautiftil  word,)  com . 
mitted  as  seed  to  tlie  ground,  in  corruption — Just  ready  to  putrefy,  and  by  various 
degrees  of  corruption  and  decay,  to  return  to  the  dust  from  whence  it  came.  It 
ie  raieed  in  incorruption — Utterly  incapable  of  dissolution  or  decay. 

43.  It  is  eown  in  JtsAonour— Shocking  to  those  who  loved  it  best:  human 
nature  in  dissrrace !  It  ie  raised  in  glory — Clothed  with  robes  of  light,  fit  for 
those  whom  the  King  of  heaven  delights  to  honour.  It  ie  eown  in  weakiieee — 
Deprived  even  of  that  feeble  strength  which  it  once  enloyed:  it  ie  raised  in 
jpower-^Endued  with  vigour,  strength,  and  activity,  such  as  we  cannot  now 
eonceive. 

44.  It  ie  sown  in  this  world  a  merely  animal  bodf — Maintained  by  food,  sleep, 
and  air,  like  the  bodies  of  brutes :  but  it  is  raised  of  a  more  refined  contexture, 
needing  none  of  these  animal  refreshments,  and  endued  with  qualities  of  a  spi. 
ritual  nature,  like  the  angels  of  God. 

45.  The  first  Adam  was  made  a  limng^  soul — God  nve  him  such  life  as  other 
anhnals  enjoy :  but  the  last  Adam^  Christ,  is  a  ^iekening  Spirit — ^As  he  hath 
life  in  himself,  so  he  quickoneth  whom  he  will ;  giving  a  more  refined  life  to  their 
VBiv  bodies  at  the  resurrection. 

47.  The  first  man  was  from  the  earth,  earthy ;  the  second  man  is  the  Lord  from 
heaven — ^The  first  man  beinff  firom  the  earth,  is  subject  to  corruption  and  aisso. 
hition,  like  the  earth  from  which  he  came.  The  second  man— St.  Paul  could  not 
»  M  well  say,  **  Is  from  heaven,  heavenly  ;**  because  though  man  owes  it  to  the 
earth,  that  he  is  earthy,  yet  the  Lord  does  not  owe  his  glory  to  heaven.  He 
himself  made  the  heavens,  and  by  descending  from  thence  showed  himself  Co  us 
o  the  Lord.  Christ  was  not  the  second  man  in  order  of  time ;  but  in  this  re. 
tpeet ; — that  as  Adam  was  a  public  person,  who  acted  in  the  stead  of  all  man  • 
und,  so  was  Christ.  As  Adam  was  the  first  general  representative  of  men,  Christ 
was  the  second  and  the  last.  And  what  they  severally  did,  terminated  not  in 
themselves,  but  affected  all  whom  they  represented. 

Stf 

ii,7. 


CHAPTER  XYI.  44* 

the  earthy,  such  an  they  also  thai  are  earthy,  and  as  was  the 

49  heayenly,  such  are  they  also  that  are  heavenly.  And  as  we  have 
borne  the  image  of  the  earthy,  we  shall  also  bear  the  image  of  the 
heavenly. 

50  But  this  I  say,  brethren,  that  flesh  and  blood  cannot  inherit  the 
kingdom  of  God,  neither  doth  cormption  inherit  incorruption. 

51  Behold,  I  tell  you  a  mystery ;  we  shall  not  all  sleep,  but  we  shall 

52  all  be  changed.  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trumpet ;  for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised 

53  incorruptible,  and  we  shall  be  changed.     For  this  corruptible  must 

54  put  on  ucorruption,  and  this  mortal  put  on  immortality.  So  when 
this  corruptible  shdl  have  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality,  then  shall  be  brought  to  pass  the  saying 

55  that  is  written,  *  Death  is  swallowed  up  in  victory,     f  O  death, 

56  where  is  thy  sting  ?  0  hades,  where  is  thy  victory  ?   Tlie  sting  of 

57  death  is  sin,  and  the  strength  of  sin  is  the  law.  But  thanks  be  to 
God,  who  hath  given  us  the  victory  through  our  Lord  Jesus  Christ. 

58  Therefore,  my  beloved  brethren,  he  ye  steadfast,  unmovable,  al- 
ways abounding  in  the  work  of  the  Lord,  knowing  that  your  labour 
is  not  in  vain  in  the  Lord. 

XVL     Concerning  the  collection  for  the  saints,  as  I  have  ordered  the 

48.  Tkty  that  are  tarthf — Who  continue  without  any  higher  principle :  thty 
that  ate  A^avenZy-^Who  receive  &  Divine  principle  from  heaven. 

49.  The  image  of  the  heavenly — ^Holinen  and  glorv. 

50.  But  fint  we  mnit  be  entirely  ohang;ed ;  far  luch  iUah  and  Hood  ae  we  are 
clothed  with  now,  cannot  enter  into  that  kingdom  which  ia  wholly  ipiritoal : 
neither  doth  thii  corruptible  body  inherit  that  incorruptible  kingdom. 

51.  A  mvetery — A  truth  hitherto  unknown ;  and  not  ^et  AiUy  known  to  any  of 
the  eons  of  men.  We — Chriatiani.  The  apostle  conaiden  them  all  as  one,  in 
their  succeedinsr  generations  :  ehall  not  aU  die — 'Sufibr  a  separation  of  soul  and 
bodv  •  hut  we  ehall  all — Who  do  not  die,  be  changed — So  that  this  animal  body 
•haU  become  spiritual. 

53.  In  a  moment — Amazing  work  of  omnipotence !  And  cannot  the  same 
power  now  change  us  into  saints  in  a  moment  7  The  trumpet  ehall  oound — ^To 
awaken  all  that  sleep  in  the  dust  of  the  earth. 

54.  Death  ie  ewdUowed  up  in  victorf — ^That  is,  totally  conquered,  abolished  for 
ever. 

55.  O  death,  where  ie  thy  sting  7 — ^Which  once  was  f\ill  of  hellish  poison.  O 
hadks,  the  receptacle  of  separate  soqls,  where  ie  thp  victory  ? — ^Thou  art  now  rob. 
bed  of  all  thy  spoils :  all  thy  captives  are  set  at  hberty.  Hades  literally  means 
the  invisible  world,  and  relates  to  the  soul :  death  to  the  body.  The  Greek  words 
are  found  in  the  Septuagint  translation  of  Hos.  ziii,  14. 

56.  The  eting  of  death  is  sin — ^Without  which  it  could  have  no  power.  But 
this  stin^  none  can  resist  bv  his  own  strength.  And  the  strength  of  tin  ie  the 
law — ^As  is  largely  declared  Rom.  vii,  7,  &c. 

57.  But  thanks  be  to  Ood,  who  hath  given  us  the  victory^  over  sin,  death,  and 
hades. 

58.  Be  ye  eteadfaet — ^In  voorselyes ;  unmovable — ^By  others,  ccmtinually  in. 
creasing  in  the  work  of  faith  and  labour  of  love.  Knowing  your  labour  ie  not  in 
vain  in  the  Lori— Whatever  ye  do  for  his  sake,  shall  have  its  full  reward  in  that  day. 

Let  ue  also  endeavour,  by  cultivating  holiness  in  all  its  branches,  to  maintain 
this  hope  in  its  fiill  energy  :  longing  for  that  glorious  day,  when  in  the  utmost 
extent  of  the  expression,  death  shall  be  swallowed  up  for  ever,  and  mfllioos  of 
voices,  afler  the  long  silence  of  the  grave,  shall  burst  out  at  once  into  that  tri. 
umphant  song,  O  death,  where  ie  thy  eting  ?   O  hadee,  where  is  thy  victory  ? 

XVI.  The  eainto — ^A  more  solemn  and  a  more  aflboting  word,  Uian  if  he  had 
•aid  the  poor. 

*  Isaiah  XXV,  6.       f  Hoeea  xiii,  14. 


446  I.  CORINTHIANS. 

3  Ghmcheft  of  Galatia,  so  also  do  ye.     On  the  &ni  day  of  the  week, 
let  every  one  of  you  lay  by  him  in  store  according  as  he  hath  been 

3  prospered,  that  there  may  be  no  collections  when  I  c6rae.     And 
when  I  am  come,  whosoever  ye  shall  approve,  them  will  I  send 

4  with  letters,  to  carry  your  gift  to  Jerusalem.     And  if  it  be  proper 

5  that  I  also  should  go,  they  shall  go  with  me.     Now  I  will  come  to 
you,  when  I  have  passed  through  Macedonia,  (for  I  pass  through 

6  Macedonia.)     And  perhaps  I  may  stay,  yea,  and  winter  with  yos, 
that  ye  may  bring  me  forward  on  my  journey,  whithersoever  I  go. 

7  For  I  will  not  see  you  now  in  my  way ;  but  hope  to  stay  some 

8  time  with  you,  if  the  Lord  permit.     But  I  will  stay  at  Ephesus  till 

9  pentecost.     For  a  great  and  effectual  door  is  opened  to  me,  and 
there  are  many  adversaries. 

10      But  if  Timotheus  come,  see  that  he  be  with  you  without  fear  ; 

]  1  for  he  worketh  the  work  of  tlie  Lord,  even  as  I.  Therefore  let 
DO  man  despise  him,  but  conduct  ye  him  forward  on  his  journey 
in  peace,  that  he  may  come  to  me  ;  for  I  look  for  him  with  the 

13  brethren.  As  to  our  brother  ApoUos,  I  besought  him  much  to  come 
to  you  vnth  the  brethren ;  yet  he  was  by  no  means  willing  to  come 

13  now ;  but  he  will  come  when  it  shall  be  convenient.     Watch  ye, 

14  stand  fast  in  the  faith,  acquit  yourselves  like  men ;  be  strong.  Let 
all  your  affairs  be  done  in  love. 

15  And  I  beseech  you,  brethren,  as  ye  know  the  household  of  Ste- 
phanas, that  it  is  the  first  fruits  of  Achaia,  and  that  they  have  de- 

16  voted  themselves  to  serve  the  saints,  That  ye  also  submit  to  such 

3.  Let  every  one — ^Not  the  rich  only :  let  him  aUo  that  hath  little,  gladly  give 
of  that  little  :  according  ae  he  hath  been  prospered — ^Increasing  his  alms,  as  God 
increases  his  substance.  According  to  this  lowest  rule  of  Christian  prudence,  if 
a  man  when  he  has  or  gains  one  pound,  give  a  tenth  to  God,  when  he  has  or 
gains  ten  pounds,  he  will  give  a  tenth  to  God,  when  he  has  or  gains  a  hundred, 
he  will  give  the  tenth  of  this  also.  And  yet  I  show  unto  you  a  more  excellent 
way.  He  that  hath  ears  to  hear,  let  him  hear.  Stint  yourselves  to  no  proper, 
tion  at  all.    But  lend  to  God  all  you  can. 

4.  They  ehall  go  with  me — ^To  remove  any  possible  suspicion. 

5.  J  past  through  Macedonia — I  purpose  going  that  way. 

7.  /  will  not  eee  you  now — Not  till  I  have  been  in  Macedonia. 

8.  /  will  etay  at  Epheeus — ^Where  he  was  at  this  time. 

9.  A  great  door — ^As  to  the  number  of  hearers ;  and  effectual — As  to  the  effects 
wrought  upon  them :  and  there  are  many  adverearieo — ^As  there  must  always 
be,  where  Satan's  kingdom  shakes.  This  was  another  reason  for  his  staying 
there. 

10.  Without  fear — Of  any  one's  despising  him  for  his  youth ;  for  iU  worketh  tho 
work  of  the  Lord — ^The  true  ground  of  reverence  to  pastors.  Those  who  do  so, 
none  ought  to  despise. 

11.  I  look  for  him  with  the  hrethren — ^That  accompany  him. 

13.  /  beaought  him  much  to  come  to  you  with  the  brethren — ^Who  were  then 
going  to  Corinth.  Yet  he  wao  6y  no  meant  willing  to  come  now — Perhaps  lest 
nk  coming  should  increase  the  divisions  among  them. 

13.  To  conclude.  Watch  ye — Against  all  your  seen  and  unseen  enemies. 
Stand  foot  in  the  faith — Seeing  and  trusting  him  that  is  invisible.  Acquit  your^ 
oolvee  like  men — ^With  courage  and  patience.  Be  etrong — ^To  do  and  suffer  all 
hk  will. 

15.  The  firet  fruite  of  iteAaio— The  first  converts  in  that  province. 

16.  That  ye  aUo  in  your  torn  ouhmit  to  'ouch — So  ropayinff  their  free  service  : 
amd  to  eoery  one  that  worketh  with  uo  and  laboureth — That  labours  in  the  Gos- 
pel, either  with  or  without  a  fellow  labourer. 


CHAPTER  XVI.  447 

17  and  to  every  one  that  worketh  with  us  and  labonreth.    I  rejoice  at 
the  coming  of  Stephanas,  and  Fortunatus,  and  Achaicns :  for  they 

18  have  supplied  what  was  wanting  on  yonr  part.    For  they  have  re- 
i9  freshed  my  spirit  and  yours;  such  therefore  acknowledge.    The 

Churches  of  Asia  salute  you.   Aquila  and  Priscilla,  with  the  Church 

20  that  is  in  their  house,  ssdute  yoa  much  in  the  Lord.    All  the  bre- 
thren salute  you.    Salute  one  another  with  a  holy  kiss. 

21  The  salutation  of  me  Paul  with  my  own  hand.     If  any  man  love 

22  not  the  Lord  Jesus  Christ,  let  him  be  Anathema;  Maran-atha. 

23  The  grace  of  our  Lord  Jesus  Christ  he  with  you.    My  love  be  with 

24  you  idl  in  Christ  Jesus. 


17.  /  rejoice  at  the  coming  of  Stephanaot  and  Fortunaiuet  mtd  iidbcietir— Who 
were  now  retumod  to  Corinth ;  but  the  joj  which  their  srrivml  hi4  ooeuioned 
remained  still  in  his  hearL  They  have  eupplied  what  tpae  watUmg  on  fomt  pari 
— ^Thev  have  performed  the  offioei  of  love,  which  you  could  not,  by  reason  of 
your  atMence. 

18.  For  they  have  refreshed  my  epirit  and  youre — ^Inasmuch  as  yoa  share  in  my 
comfort :  each  therefore  aeknowteage — ^With  suitable  love  and  respect. 

19.  AquUa  and  PritciUa  had  formerly  made  some  abode  at  Corinth,  and  there 
St.  Paul's  aoquaintance  with  them  began,  Acts  zviii,  1,  3. 

31.  With  my  ovm  hand — ^What  precedes  having  been  wrote  by  an  amaaoensis. 

39.  Jf  any  man  hve  not  the  Lord  Jeouo  Chriot — If  any  be  an  enemy  to  his 
person,  offices,  doctrines,  or  commands,  let  him  he  Anathema;  Maran^atha—' 
Anathema  signifies  a  thing  devoted  to  destruction.  It  seems  to  have  been  ens. 
tomary  with  the  Jews  of  that  a^,  when  they  had  pronounced  any  man  an  Ana. 
thema,  to  add  the  Syriac  expression  Maran.atha,  that  is,  the  Lord  cometh ;  namely, 
to  execute  vengeance  upon  him.  This  weighty  sentence  the  apostle  ehoee  to 
write  with  his  own  hand :  and  to  insert  it  between  hii  salutation  and  solemn 
benediction,  that  it  might  be  the  more  attentively  legardid. 


NOTES 


ST.  PAUL'S  SECOND  EPISTLE  TO  THE  CORINTHIANS. 


In  this  epistle,  written  from  Macedonia,  within  a  year  after  the  fonner,  St. 
Ftail  beautinillT  diiplaya  hia  tender  affection  toward  the  Corinthians,  who  were 
giwtlj  raored  by  the  seasonable  severitj  of  the  former,  and  repeats  several  of  the 
•dnonitions  he  had  there  cmn  them.  In  that  he  had  written  conceminjr  the 
a&in  of  the  Corinthians ;  m  this  he  writes  chiefly  concerning  his  own ;  &t  in 
Moh  a  manner,  o  to  direct  all  he  mentions  of  himself  to  their  spiritual  profit. 
The  Uwtad  and  eonneotion  of  the  whole  epistle  is  historical ;  other  things  are 
faiterwoTen  only  by  way  of  digression. 

n  OONTADIIy' 

L  The  inscription Chap,  it  1»  8 

II.  The  treatise  itaeli; 

1.  In  Asia  I  was  neatly  pressed ;  bat  God  eomforied  me  ;  as  I 

acted  nprighUT ;  even  in  this,  that  I  have  not  yet  come  to 

you ;  who  onght  to  obey  me     .*•...        •     3-4i,  11 

S.  From  Troas  I  hastened  to  Macedonia,  spreading  the  Gospel 

erery  where,  the  glorious  charge  of  which  I  ezeoote,  accord. 

ing  to  its  importance •        13-^  1 

'A,  In  Macedonia  I  receiTcd  a  joyfUl  message  concerning  you    .  1^16 

4.  In  this  journey  I  had  a  proof  of  the  libenlity  of  the  Macedo- 

nians,  whose  example  ye  ought  to  follow      ....  yii,  1-iz,  15 

5.  I  am  now  on  my  way  to  you,  armed  with  the  power  of  Christ. 

Therefore  obey z,  l-ziii,  10 

ni.  Hie  conclusion       •       • 11-13 


11.  CORINTHIANS. 


1  Paul,  an  apostle  of  Jesus  Christ,  by  the  will  of  God,  and  Timo- 
theus  our  brother,  to  the  Church  of  God  that  is  in  Corinth,  with  all 

2  the  saints  that  are  in  all  Achaia  :  Grace  and  peace  be  to  you  from 
God  our  Father,  and^om  the  Lord  Jesus  Christ. 

3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  the 

4  Father  of  mercies,  and  God  of  all  comfort,  Who  comforteth  us  in 

Ver.  3.  Timotheut  our  brotker—SU  Paul  writing  to  Timotheus,  styled  him  his 
•on ;  writing  of  him,  his  brother. 

3.  Bletieabe  the  God  and  Father  of  our  Lord  Jeene  Chriet — ^A  solemn  and  beau, 
tifhl  introduction,  highly  suitable  to  the  apostolical  spirit ;  the  Father  of  mereiee^ 
mnd  Ood  of  all  comfort — ^Mercies  are  the  fountain  of  comfort ;  comfort  is  the  out- 
ward  expression  of  mercy.  God  shows  his  mercy  in  the  afflicUon  itself.  He  give? 
comfort  both  in  and  after  the  affliction.  Therefore  is  he  termed  the  God  of  all 
comfort.    Blessed  be  this  God  I 

4.  Who  eomforUth  ueimaUemr  ^ietien,  ihmi  we  nun  le  able  to  comfort  them 
mke  me  m  eny  e^/UeHem    He  thai  has  ezperienoed  one  kind  of  affliction  is  able 


CHAPTER  1.  •  449 

all  our  affliction,  that  we  may  be  able  to  comfort  them  who  are  in 
any  affliction,  by  the  comfort  wherewith  we  ourselves  are  comforted 

5  of  God.     For  as  the  sufferings  of  Christ  abound  in  us,  so  our  com- 

6  fort  also  aboundeth  through  Christ.  And  whether  we  are  afflicted, 
it  is  for  your  comfort  and  salvation  ;  or  whether  we  are  comforted, 
U  is  for  your  comfort,  which  is  effectual  in  the  patient  enduring 

7  the  same  sufferings  which  we  also  suffer.  And  our  hope  con- 
cerning you  is  steadfast,  knowing  that  as  ye  are  partakers  of  the 

8  sufferings,  so  also  of  the  comfort.  For  we  would  not  have  yon 
ignorant,  brethren,  of  the  trouble  which  befell  us  in  Asia,  that  we 
were  exceedingly  pressed  above  our  strength,  so  that  we  despaired 

9  even  of  life.  Yea,  we  had  the  sentence  of  death  in  ourselves,  that 
we  might  not  trust  in  ourselves,  but  in  God,  who  raiseth  the  dead : 

10  Who  delivered  us  from  so  great  a  death,  and  doth  deliver :   in 

11  whom  we  trust  that  he  will  still  deliver:  You  likewise  helping 
together  with  us  by  prayer  for  us,  th^  for  the  gift  bestowed  upon 
us,  by  means  of  many  persons,  thanks  may  be  given  by  many  on 
your  behalf. 

12  For  this  is  our  rejoicing,  the  testimony  of  our  conscience,  that 
in  simplicity  and  godly  sincerity,  not  wiUi  carnal  wisdom,  but  by 
the  grace  of  God,  we  have  had  our  conversation  in  the  jvorld,  and 

13  more  abundantly  toward  you.  For  we  write  no  other  things  to 
you  but  what  ye  know  and  acknowledge,  and  I  trust  will  acknow- 

14  ledge  even  to  the  end.     As  also  ye  have  acknowedged  us  in  part, 

to  oomfort  others  in  that  affliction.    Ho  that  hat  ozperienced  all  kinda  of  afflic- 
tion ii  able  to  comfort  them  in  all. 

5.  For  a$  the  tufferingi  of  Christ  abound  in  tt»— The  ■ufferings  endarod  on  his 
account;  ao  our  comfort  aUo  aboundeth  through  Chriet — The  sufferings  were 
many,  the  comfort  one :  and  yet  not  only  equal  to,  but  overbalancing  them  all. 

6.  And  whether  we  are  afflicted,  U  ie  for  your  comfort  and  ealvatum — For  your 
present  comfoK,  your  present  and  future  salvation :  or  whether  we  are  comforted, 
ii  ie  for  your  comfort — That  we  may  be  the  better  able  to  comfort  you ;  which  i§ 
^ectual  in  the  patient  enduring  the  eame  etuferinge  which  we  aho  euffet'— 
Through  the  efficacy  of  which  ye  patiently  endure  £e  same  kind  of  snfieringi 
with  us. 

7.  And  our  hope  eoneeming  you — Grounded  on  your  patience  in  suffering  for 
Christ's  sake,  is  stesd&st. 

8.  We  would  not  have  you  iguorant,  brethren,  of  the  trouble  which  befell  u§  in 
i4«tt»— Probably  the  same  which  is  described  in  the  19th  chapter  of  the  Acts. 
The  Corinthians  knew  before  that  he  had  been  in  trouble.  He  now  declares  the 
greAness  and  the  fruit  of  it.  We  were  exceedingly  preued,  abeioe  our  etrtnglJ^^ 
Above  the  ordinary  strength  even  of  an  apostle. 

9.  Yea,  we  had  the  oentenee  of  death  in  oureelve^^We  ourselves  expected 
nothing  but  death. 

10.  We  truet  that  he  will  etHl  deliver— Thai  we  may  at  length  be  able  to  oome 
to  you. 

11.  You  likewioe—Aa  well  as  other  Churches,  helping  with  ue  by  prayer,  that 
for  the  gi/t— Namely,  my  deliverance,  beeUwed  upon  ue  by  meane  of  many  per- 
eone — Praying  for  it,  thanka  may  be  given  by  many. 

13.  For  I  am  the  more  emboldened  to  look  for  this,  because  I  am  conscious  of 
my  integrity :  seeing  thie  ie  our  rejoidng—Ewen  in  the  deepest  adversity ;  the 
teetimony  of  our  coneeienee — ^Whatever  others  think  of  us,  that  in  ehnplieity-^ 
Having  one  end  in  view,  aiming  singly  at  the  gloiy  of  God,  and  godly  eineeritf^ 
Without  any  tincture  of  guile,  dissimulation,  or  disguise,  not  with  carnal  wiadom, 
bm/t  by  the  grace  of  Ood-^lioi  by  natural  but  Divine  wisdom,  we  have  had  our  ern^ 
vereation  in  the  world — In  the  whole  world ;  in  ovoiy  eircamstanoo. 

14.  Ye  hmve  aekmewledged  u§  in  puri--Tkanffii  noi  wo  ^j  uju^rUi^  tkai 

29 


450  II.  CORINTfflANS. 

^at  we  are  jrotur  rejoicing,  as  je  also  are  ours  in  the  day  of  the 

15  Lord  Jesus.    And  in  this  confidence  I  was  minded  to  come  to  yon 

16  before,  that  ye  might  have  had  a  second  benefit.  And  to  pass  by 
you  into  Macedonia,  and  to  come  to  you  again  from  Macedonia, 

17  and  to  be  brought  forward  by  you  in  my  way  toward  Judea.  Now 
when  I  was  thus  minded,  did  I  use  levity  ?  or  the  things  which  I 
purpose,  do  I  purpose  according  to  the  fiesh,  so  that  there  should 

18  be  with  me  yea  and  nay  ?  As  (^  is  faithful,  our  word  to  you  hath 

19  not  been  yea  and  nay.  For  Jesus  Christ,  the  Son  of  God,  who 
was  preached  among  you  by  us,  by  me,  and  SyWanus,  and  Timo- 

20  theus,  was  not  yea  uid  nay ;  but  was  yea  in  him.  For  all  the  pro- 
mises of  God  are  yea  in  htm,  and  amen  in  him,  to  the  glory  of  God 

31  by  us.     For  he  that  establisheth  us  with  you  in  Christ  and  that 

32  hath  anointed  us  is  God :  Who  hath  also  sealed  us,  and  given  us 
the  earnest  of  the  Spirit  in  our  hearts. 

38      But  I  call  God  for  a  record  on  my  soul,  that  to  vpm  you  I 

34  came  not  as  yet  to  Corinth.     Not  that  we  have  dominion  over 

your  faith,  but  are  helpers  of  your  jOy ;  for  by  faith  ye  have  stood. 

'We  are  jfewr  rt^oiemg — ^That  ye  rejoice  in  having  known  at,  a#  ye  eim  are  otw — 
'Am  we  alio  rejoice  in  the  ancceas  of  our  laboura  aipong  yoo ;  and  we  troat  ahall 
.rejoice  therein  in  the  day  of  the  Lord  Jeaua. 

15.  In  thit  confidence — That  ia,  being  confident  of  thii. 

17.  Did  I  uee  lemty  7 — Did  I  lightly  change  my  pnrpoae  T  Do  Ipwrpooe  aecord* 
iag  to  the  fieok  ? — Are  my  purpoaea  grounded  on  carnal  or  worldly  conaidera. 
tmia  7  8o  that  there  ohoula  be  with  me  yea  and  iiay--Sometimei  one,  aometimea 
-ilw  other :  that  ia,  variableneaa  and  inconatancy. 

18.  Our  word  to  you — The  whole  tenor  of  oar  doctrine,  hath  not  been  yea  and 
nan — ^Wavering  and  ancertain. 

19.  For  Jeouo  Christ  who  was  preached  hy  ns — ^That  ia,  oar  preaching  con. 
eeming  him,  was  not  yea  and  nay— -Waa  not  variable  and  inconaiBient  with  itaelf ; 
kat  was  yea  in  him — ^Alwaya  one  and  the  aame,  centering  in  him. 

SO.  For  aU  the  promises  of  Cfod  are  yea  and  amen  in  him — Are  aarely  eata. 
Uiahed  in  and  through  him.  They  are  yea,  with  reapect  to  God  pronuaing : 
amen,  with  reapect  to  men  believing :  yea,  with  reapect  to  the  apoatka :  amen, 
wHh  reapect  to  their  hearera. 

31.  I  aay,  to  the  gUnof  of  Ood^-Far  it  ia  Ood  alone  that  ia  able  to  fulfil  theae 

Misheth 


fromiaea ;  that  estMisheth  ns — Apoatlea  and  teachera,  with  aeti — All  true  be. 
fievera,  in  the  faith  of  Chriat :  and  hath  anointed  tia— With  the  oil  of  gladneea, 
with  joy  in  the  Holy  Ghoat,  thereby  giving  na  atrength  both  to  do  and  auffer  hia 
will* 

99.  Who  also  hath  sealed  us — Stamping  hia  image  on  oar  heaita,  thoa  marking 
sad  aealing  na  aa  hia  own  property :  and  giving  ue  the  earnest  of  his  Spirit — 
There  ia  a  difference  between  an  eameat  and  a  pledge.  A  pledge  ia  to  be  reatored 
when  the  debt  ia  paid  ;  bat  an  eameat  is  not  taken  away,  iNit  completed.  Such 
an  eameat  ia  the  Spirit.  The  firat  fruita  of  it  we  have,  Rom,  viii.  -^3.  And  we 
wait  Ibr  all  the  fulneae. 

23.  /  call  Ood  for  a  record  upon  my  soul — ^Waa  not  St.  Paul  n  jw  apeaking  by 
the  Spirit  7  And  can  a  more  aolemn  oath  be  conceived?  Who  then  can  ima- 
line  that  Chriat  ever  deaigned  to  forbid  all  awearing  7  That  to  spare  you  I  came 
not  yet  to  Corinth — lieat  I  should  be  obliged  to  oae  aeverity.  He  aaya  elegantly, 
To  Corinth,  not  to  you,  when  he  ia  intimating  hia  power  to  paniih. 

94.  Not  that  we  hate  dominisn  over  your  faith — ^Thia  ia  the  prerogative  of  God 
alone  ;  but  are  helpers  of  your  joy-^And  faith  ftom  which  it  apringa.  For  by 
faith  ye  have  etood— To  thia  day. 

We  aee  the  light  in  which  miniatera  ahoold  alwaya  coniider  themaelvea,  and 
in  wb*.ch  they  are  to  be  eonaidered  by  othera :  not  aa  having  dominion  orer  the 
fiuth  of  their  people,  and  having  a  right  to  dietate,  by  their  own  authoritVi  what 
"^kof  dull  Ulaava,  or  what  thay  iMI  do,  hot  as  Mpars  of  their  joy,  by  belong 


CHAPTER  II.  451 

II.       But  I  determined  this  with  myself,  not  to  come  to  you  mgain  in 

2  grief.    For  if  I  grieve  you,  who  is  he  that  cheereth  me,  but  he  that 

3  is  griered  by  me  ?  And  I  wrote  thus  to  you,  that  I  might  not  when 
I  come  have  grief  from  those  for  whom  I  ou^ht  to  rejoice ;  being 
persuaded  concerning  you  all,  that  my  joy  is  the  joy  of  you  all. 

4  For  from  much  affliction  and  anguish  of  heart  I  wrote  to  you  with 
many  tears,  not  that  ye  might  be  grieved,  but  that  ye  might  know 
the  abundant  love  which  I  have  toward  you. 

•'i      And  if  any  have  caused  grief,  he  haih  grieved  me  but  in  part, 

6  that  I  may  not  overburden  you  all.     Sufficient  for  such  a  one  is 

7  this  punishment  inflicted  by  many.  So  that  on  the  contrary  ye 
should  rather  forgive  and  comfort  him,  lest  such  a  one  should  be 

8  swallowed  up  with  overmuch  sorrow.    I  beseech  you  therefore  to 

9  confirm  your  love  toward  him.  For  to  this  end  also  did  I  write, 
that  I  might  know  the  proof  of  you,  whether  ye  were  obedient  in 

10  all  things.  To  whom  ye  forgive  any  thing,  1  forgive  also;  and 
what  I  have  forgiven,  if  I  have  forgiven  any  thing,  it  is  {or  your 

1 1  sakes,  in  the  person  of  Christ :  Lest  Satan  get  an  advantage  over 
us :  for  we  are  not  ignorant  of  his  devices. 

12  .    Now  when  I  came  to  Troas,  to  preach  the  Gospel  of  Christ,  and 

13  a  door  was  opened  to  me  by  the  Lord,  I  had  no  rest  in  my  spirit, 
because  I  did  not  find  Titus  my  brother ;  so  taking  leave  of  Uiem 
I  went  forth  into  Macedonia. 

them  forward  in  faith  and  holinoM. .  In  this  view,  how  amiable  does  their  office 
appear  ?  And  how  friendly  to  the  happiness  of  mankind  f  How  far  then  are 
thev  from  true  benevolence,  who  would  expose  it  to  ridicule  and  9ontempt  7 

n.  1.  Jn  gm/— Either  on  aocoont  of  the  particular  offender,  or  of  the  Chnroh 
in  general. 

£  For  if  I  grieve  you,  who  is  he  that  cheereth  me,  hut  he  that  ie  grieved  hywte? 
—That  is,  I  cannot  be  comforted  myself  till  his  grief  is  removed. 

3.  And  I  vDTote  thue  to  yon — ^I  wrote  to  you  before  in  this  detenmnationy  not 
to  come  to  you  in  grief. 

4.  From  much  anguieh  I  wrote  to  you,  not  so  much  that  ye  might  be  grieved* 
as  that  ye  might  uiow  by  my  faithful  -admonition,  my  abundant  love  towaid 
you. 

5.  He  hath  frieved  me  hut  in  part — ^Who  still  rejoice  over  the  greater  part  of 
you.    Otherwise  I  might  burden  you  all. 

6.  Si^fieietU  for  eueh  a  one — ^With  what  a  remarkable  tenderoest  does  8t. 
Paul  treat  this  offender  7  He  never  onoe  mentions  his  name.  Nor  does  he  here 
so  much  as  mention  his  crime.  By  many — ^Not  only  by  the  rulers  of  the  Church : 
the  whole  congregation  acquiesced  in  tfaie  sentence. 

10.  To  whom  ye  forgive — He  makes  no  question  of  their  complying  with  his 
direction,  any  tlungSo  mildly  does  he  speak  even  of  that  heinous  sm,  after  it 
was  repented  of.  /a  the  pereom  of  Christ — By  the  authority  wherewith  he  has 
invested  me. 

11.  Leet  Saian^-To  whom  he  had  been  delivered,  and  who  souffbt  to  destroy 
not  only  his  flesh,  but  his  soul  also,  get  an  advantage  over  U9--Fog  the  loss  of 

^one  soul  is  a  common  loss. 

13.  Now  when  I  came  to  TVom— It  seems  ih  that  passage  from  Asia  to  Maoe. 
donia,  of  which  a  short  account  is  given,  Acts  zx,  1,  3.  Even  though  a  door 
wae  opened  to  me — ^That  is,  ther^  was  free  liberty  to  speak,  and  many  were  will. 
ing  to  hear ;  yet, 

13.  /  had  no  rest  in  my  epirit — From  an  earnest  desire  to  know  how  my 
letter  had  been  received  :  (ecauee  I  did  not  find  Titus — In  his  return  from  you, 
so  I  went  forth  into  Macedonia — Where  being  much  nearer,  I  might  more 
easily  be  informed  concerning  you.  The  apoistle  resumes  the  thread  of  his 
discourse,  ohap.  vii,  3,  interposing  an  adniinibU  digrepiittUi  ora^miog  what  hs 


452  II.  CORINTHIANS. 

14  Now  thanks  he  to  God,  who  causeth  us  always  to  triumph 
through  Christy  and  manifesteth  by  us  in  every  place  the  odour  of 

15  his  knowledge.     For  we  are  to  God  a  sweet  odour  of  Christ,  in 

16  them  that  are  saved,  and  in  them  that  perish :  To  these  an  odour 
of  death  unto  death,  but  to  those  an  odour  of  life  unto  life.     And 

17  who  is  sufficient  for  these  things  ?  For  we  are  not  as  many  who 
adulterate  the  word  of  God,  but  as  of  sincerity,  but  as  from  God, 
in  the  sight  of  God,  speak  we  in  Christ. 

III.  Do  we  again  begin  to  recommend  ourselves  ?  Unless  we  need, 
as  some  do,  recommendatory  letters  to  you,  or  recommendatory 

2  letters  from  you  ?     Ye  are  our  letter,  written  on  our  hearts,  known 

3  and  read  by  all  men:    Manifestly  declared  to  be  the  letter  of 
Christ  ministered  by  us,  written  not  with  ink,  but  with  the  Spirit 

.  of  the  living  God,  not  in  tables  of  stone,  but  in  the  fleshly  tables  of 

4  the  heart.     Such  trust  have  we  in  God  through  Christ.     Not  that 

5  we  are  sufficient  of  ourselves  to  think  any  thing  as  from  ourselves ; 

6  but  our  sufficiency  is  from  God:   Who  also  hath  made  us  able 

hid  done  and  suffered  elsewhere,  the  profit  of  which  he  by  this  means  derives 
to  the  Corinthians  also :  and  this  is  a  prelude  to  his  apology  against  the  false 
apostles. 

14.  To  triumph  implies  not  only  victorv,  but  an  open  manifiwtation  of  it.  And 
as  in  triumphal  processions,  especially  in  the  east,  incense  and  perfumes  were 
burnt  near  the  conqueror,  the  apostle  beautifhlly  alludes  to  the  circumstances  in 
the  followinff^  verse :  as  likewise  to  the  different  effects  which  strong  perfumes 
have  upon  different  persons ;  some  of  whom  they  revive,  while  they  throw  others 
into  the  most  violent  disorders. 

15.  For  we — ^The  preachers  of  the  Gospel,  are  to  Ood  a  eweet  odour  of  Christ'^ 
Ood  is  well  pleased  with  this  perfume  diffused  by  us,  both  in  them  that  believe 
and  are  saved,  (treated  of  chap,  iii,  1 ;  chap,  iv,  2,)  and  in  them  that  obstinately 
disbelieve,  and  consequently  perish,  treated  of  chap,  iv,  3-6. 

16.  And  who  ie  sufficient  for  iheae  thinge  7 — No  man  living,  but  by  the  power 
of  God's  Spirit. 

17.  For  we  are  not  a$  many,  who  adulterate  the  word  of  Ood — Like  those  vint. 
nen  (so  the  Greek  word  implies)  who  mix  their  wines  with  baser  liquors :  but  a* 
ef  sineeritf — ^Without  any  mixture :  but  ae  from  God — This  rises  still  higher ; 
transmitting  his  pure  word,  not  our  own,  in  the  eight  of  God — ^Whom  wo  regard 
as  always  present,  and  noting  every  word  of  our  tongue,  epeak  we — The  tongue 
is  ours,  but  the  power  is  God's,  tn  Christ — ^Words  which  .he  gives,  approves,  and 
blesses. 

m.  I.  Do  we  begin  again  to  recommend  oureelvee  ? — Is  it  needfhl  ?    Have  1 
nothing  but  my  own  word  to  recommend  me  7   St.  Paul  chiefly  here  intends  him 
self:  though  not  excluding  Timotheus,  Titus,  and  Sylvanus.     Unleee  we  rteedr-^ 
As  if  he  had  said.  Do  I  indeed  want  such  recommendation  ? 

2.  Ye  are  our  recommendatory  letter — More  convincing  than  bare  words  could 
be,  written  on  our  hearte — Deeply  engfraven  there,  and  plainly  legible  to  all 
around  us. 

9.  Mamfeetly  declared  to  he  the  letter  of  Chriet — ^Which  he  has  formed  and  pub. 
lished  to  the  world ;  ministered  by  ue — Whom  he  has  used  herein  as  his  instru. 
ments ;  therefore  ye  are  our  lettv  also :  written  not  in  tablet  of  etone — Like  the 
ten  commandments,  but  in  the  tender,  living  tabUe  of  their  hearts;  God  having 
taken  away  the  hearts  of  stone,  and  given  them  hearts  of  flesh. 

4.  Such  trust  have  we  in  Ood — That  is,  we  trust  in  God  Uiat  this  is  so. 

5.  Not  that  we  are  sufficient  of  ovaeelves — So  much  as  to  think  one  good 
thought,  much  less  to  convert  sinners. 

v.  W'Ao  aleo  hath  made  ue  able  ministers  of  the  new  covenant — Of  the  new  evan. 
gelieal  dispensation.  Not  of  the  law,  fitly  called  the  letter,  from  God's  literally 
writing  it  on  the  two  tables,  but  of  the  Spirit — Of  the  Gospel  dispensation,  which 
is  writteiiim  tba  tahlee  of  oar  htaits  by  the  Spirit    For  the  letter^Thio  law,  the 


-   CHAPTER  HI.  •  453 

Iiimi8tei4  of  the  new  coyenant,  not  of  the  letter,  but  of  the  Spirit ; 

7  for  the  letter  killeth,  but  the  Spirit  giveth  life.  And  if  the  minis- 
tration of  death  engraven  in  letters  of  stones  was  glorious,  so  that 
the  children  of  Israel  could  not  look  steadfastly  on  the  face  of  Mo- 

8  ses,  because  of  the  glory  of  his  face,  which  is  abolished :  Shall  not 
.  9  rather  the  ministration  of  the  Spirit  be  glorious  1  For  if  the  minis- 
tration of  condemnation  was  glory,  much  more  doth  the  ministra- 

10  tion  of  righteousness  abound  in  glory.  For  even  that  Which  was 
made  glorious  had  no  glory  in  this  respect,  because  of  the  glory 

11  that  excelleth.     For  if  Uiat  which  is  abolished  vhis  glorious,  much 

12  more  that  which  remaineth  is  glorious.     Having  therefore  such 

13  hope,  we  use  great  plainness  of  speech.  And  not  as  Moses,  who 
put  a  veil  over  his  (ace,  so  that  the  children  o(  Israel  could  not 

14  look  steadfastly  to  the  end  of  that  which  is  abolished.  But  their 
understandings  were  blinded ;  and  until  this  day  the  same  veil 
remaineth  unremoved  on  the  reading  of  the  Old  Testament,  which 

15  is  taken  away  in  Christ.     But  the  veil  lieth  on  their  heart  when 

16  Moses  is  read  until  this  day.     Nevertheless,  when  it  shall  turn  to 

Mosaic  dispensation,  kiUetk — Soals  in  death  those  who  still  cleave  to  it :  but  the 
Spirit — ^The  Gospel,  conveying  the  Spirit  to  those  who  receive  it,  gtvetk  W^^^ 
Both  spiritaal  and  eternal.  Yea,  if  we  adhere  to  the  literal  sense  even  of  the 
moral  law,  if  we  regard  only  the  precept  and  the  sanction  as  they  stand  in  th<iBu 
salves,  not  as  the v  lead  us  to  Christ,  they  are  doabtless  a  killing  ordinance,  and 
bind  us  down  ander  the  sentence  of  death. 

7.  And  if  the  miniatration  of  deaih-^ThvX  is,  the  Mosaic  dispensation,  which 
^  proves  such  to  those  who  prefer  it  to  the  Gospel,  the  most  considerable  part  of 

which  was  engraven  on  those  two  stones,  was  attended  with  so  great  glory. 

8.  The  minietration  of  the  Spirit — That  is,  the  Christian  dispensation. 

9.  The  minietration  of  condemnation — Such  the  Mosaic  dispensation  proved  to 
all  the  Jews  who  rejected  the  Gospel.  Whereas  through  the  Gospel  (hence 
called  the  minbtration  of  righteousness)  God  both  imputed  and  imparted  right, 
eousness  to  all  believers.  But  how  can  the  moral  law  (which  alone  was  en. 
graven  on  stone)  be  the  ministration  of  condemnation,  if  it  requires  no  more 
than  a  sincere  obedience,  such  as  is  proportioned  to  our  infirm  state  7  If  this  is 
suflicient  to  justify  us,  then  the  law  ceases  to  be  a  ministration  of  condemnation. 
It  becomes  (flatly  contrary  to  the  aposUe's  doctrine)  the  ministration  of  right, 
tousness. 

10.  It  hath  no  glory  in  thio  reopeet,  heeauoe  of  the  glory  that  exeeUeth — Thai 
is,  none,  in  comparison  of  this  more  excellent  glory.  The  greater  light  swallows 
up  the  less. 

11.  That  which  remaineth — ^That  dispensation  which  remains  to  the  end  ol 
the  world:  that  Spirit  and  life  which  remain  for  ever. 

12.  Having  therefore  thio  hope — Being  fully  persuaded  of  this. 

13.  And  we  do  not  act  as  Mooee  did,  who  put  a  veil  over  hieface — ^Which  is  to 
be  understood  with  regard  to  his  writings  also :  so  that  the  children  of  Israel 
could  not  look  steadfastly  to  the  end  of  that  dj? ponsation,  which  is  now  abolish, 
ed.  The  end  of  this  was  Christ.  The  whole  Mosaic  dispensation  tended  to,  and 
terminated  in  him.  But  the.  Israelitrs  had  only  a  dim,  wavering  sight  of  him; 
of  whom  Moses  spake  in  an  obscure,  corert  manner. 

14.  The  oame  veil  remaineth  on  their  understanding  unremoved — ^Not  so  much 
as  folded  back,  (so  the  word  implies,)  so  as  to  admit  a  little  glimmering  light  on 
the  public  reading  of  the  Old  Testament — ^The  veil  is  not  now  on  the  face  of  Mo. 
ses  or  of  his  writmffs,  but  on  the  reading  of  them,  and  on  the  heart  of  them  that 
believe  not,  which  to  taken  away  in  Christ — ^That  is,  from  the  heart  of  them  that 
truly  believe  in  him. 

16.  When  t<— Their  heart,  shall  turn  to  the  Lordr-To  Christ,  fay  living  faith, 
the  veil  is  taken  away — ^That  very  moment,  and  they  see  with  tlie  utmost  elssr* 
aess,  how  all  the  types  and  prophecies  of  the  law  are  fully  aeooo^lished  in  him. 


454  II.  CORINTHIANS 

17  the  Lord,  the  veil  shall  be  taken  away.     Now  the  Lord  is  that 

18  Spirit :  and  where  the  Spirit  of  the  Lord  is,  there  is  liberty.  And 
we  all  with  unveiled  face,  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are  transformed  into  the  same  image,  from  glory  to  glory,  as 
by  the  Spirit  of  the  Ijord. 

lY.      Therefore  having  this  ministry,  as  we  have  received  mercy,  we 

2  faint  not:  Bnt  have  renounced  the  hidden  things  of  shame,  not 
walking  in  craftiness,  nor  deceitfully  corrupting  the  word  of  God, 
but  by  manifestation  of  the  truth  commending  ourselves  to  every 

3  man's  conscience  in  the  sight  of  God.     But  if  our  Gospel  also  is 

4  veiled,  it  is  veiled  to  them  that  perish;  Whose  unbelieving  minds 
the  god  of  this  v^orld  hath  blinded,  lest  the  illumination  of  the  glo» 
rious  Gospel  of  Christ,  who  is  the  image  of  God,  should  shine  upon 

5  them.     For  we  preach  not  ourselves,  but  Christ  Jesus  the  Lord, 

6  and  ourselves  your  servants  for  Jesus's  sake.  For  God,  who  com- 
manded light  to  shine  out  of  darkness,  hath  shined  in  our  hearts, 
to  enlighten  us  with  the  knowledge  of  the  glory  of  God  in  the  face 
of  Jesus  Christ. 

17.  Now  the  Lord — Christ,  ia  that  spirit  of  the  law  whereof  I  speak,  to  which 
the  letter  was  intended  to  lead :  and  where  the  Spirit  of  the  Lard — Christ,  is,  ^ttre 
it  liberty — ^Not  the  veil,  the  emblem  of  slavery.  There  is  liberty  from  servile  ftar, 
libertv  from  the  railt  and  from  the  power  of  sin,  liberty  to  behold  with  open  face 
the  glory  of  the  Lord. 

lo.  And  accordingly  all  we  that  believe  in  him,  beholding  aeina  glow — In  ths 
mirror  of  the  Gospel,  the  glory  of  the  Lord — His  glorious  love,  are  traiuformed 
into  the  oame  image — Into  the  same  love,  from  one  degree  of  this  glory  to  anotheri 
in  a  manner  worthy  of  his  almi?hty  Spirit. 

What  a  beantiful  contrast  is  here !  Moses  saw  the  fflory  of  the  Lord,  and  it 
rendered  his  face  so  bright,  that  he  covered  it  with  a  veil,  Israel  not  being  able  to 
hear  the  reflected  light.  We  behold  his  glory  in  the  gloss  of  his  word,  and  our 
ihces  shine  too.  Yet  we  veil  them  not,  but  diflhse  the  lustre  which  is  continu- 
ally  increasing,  as  we  fix  the  eye  of  our  mind  more  and  more  steadfastly  on  his 
glory  displayed  in  the  Gospel. 

lY.  1.  Therrfore  having  thi$  ministry — Spoken  of  chap,  iii,  6,  ae  we  have  re. 
eeived  mercy — Have  been  mercifully  supported  in  all  our  trials,  we  faint  not — We 
desist  not  in  any  degree  fVom  our  glorious  enterprise. 

3.  But  have  renounced — Sot  at  open  defiance,  the  hidden  thinge  ofehame — ^All 
things  which  men  need  to  hide  or  be  ashamed  of;  not  walking  in  craftineMO — 
Using  no  disguise,  subtlety,  guile ;  nor  privily  corrupting  the  pure  word  of  God, 
by  any  additions  or  alterations,  or  by  attempting  to  accommodate  it  to  the  taste 
of  the  hearers. 

3.  But  if  our  Ooepel  aleo—Ks  well  as  the  law  of  Moses. 

4.  The  god  of  thu  world — ^What  a  sublime  and  horrible  description  of  Satan  ! 
He  is  indeed  the  god  of  all  that  believe  not,  and  works  in  them  witn  inconceivable 
•nergy,  hath  bliwied — Not  only  veiled  the  eye  of  their  understanding.  Illumina- 
tiion  IS  properly  the  reflection  or  propagation  of  light,  from  Uiose  who  are  already 
enlightened  to  others.  Who  ie  the  image  of  Ood — Hence  also  we  may  understand 
how  great  is  the  gloir  of  Christ.  He  that  sees  the  Son,  sees  the  Father  in  the 
fkce  of  Christ,    "nie  Son  exactly  exhibits  the  Father  to  us. 

5.  For  the  fault  is  not  in  us,  neither  in  the  doctrine  they  hear  fh>m  us.  We 
preach  not  ewnelveo — ^As  able  either  to  enlighten,  or  pardon,  or  sanctifV  you,  but 
JcBue  Chriet — As  your  only  wisdom,  righteousness,  sanctification :  ana  oureelvee 
vvur  oervante — Beady  to  do  the  meanest  offices,  for  Jenu^e  take — Not  for  honour, 
mterest,  or  pleasure. 

6.  .Fbr  Ood — hath  ehined  in  our  heart§— The  hearts  of  all  thoee  whom  the  god 
of  this  world  no  longer  blinds :  God,  who  is  himself  our  light,  not  only  the  au. 
thor  of  light,  but  also  the  fountain  of  it :  to  eniighten  U9  with  the  knowledge  of 
Ait  gUry  of  GM— Of  his  glorious  love,  and  of  his  glorioQS  iBiage ;  in  the  face  of 


CHAPTER  IV,  4A# 

7  Bat  we  have  this  treasure  in  earthen  vessels,  that  the  excellence 

8  of  the  power  may  be  of  God,  and  not  of  us.     We  are  troubled  on 

9  every  side,  yet  not  crushed ;  perplexed,  but  not  in  despair ;  Per- 

10  secuted,  but  not  forsaken ;  thrown  down,  but  not  destroyed ;  Alwavs 
bearing  about  in  the  body  the  dying  of  the  Lord  Jesus,  that  the 

11  life  also  of  Jesus  may  be  manifested  in  our  body.     We  who  live 
are  always  delivered  unto  death  for  the  sake  of  Jesus,  that  the  life 

12  also  of  Jesus  may  be  manifested  in  our  mortal  body.     So  then 

13  death  worketh  in  us,  but  life  in  you.     Yet  having  the  same  spirit 
of  faithy  according  to  what  is  written,  *  I  believed,  and  therefore  have 

14  I  spoken,  we  also  believe,  and  therefore  speak  :  Knowing  that  he 
who  raised  up  the  Lord  Jesus,  will  also  raise  us  up  by  Jesus,  and 

15  present  us  with  you.     For  all  things  are  for  your  sakes,  that  the 
overflowing  grace  might  through  the  thanksgiving  of  many  abound 

16  to  the  glory  of  God.     Therefore  we  faint  not,  but  even  though  the 
outwara  man  perish,  yet  the  inward  man  is  renewed  day  by  day. 

17  For  our  light  affliction,  which  is  but  for  a  moment,  worketh  out  for 

18  us  a  far  more  exceeding  and  eternal  weight  of  glory :  While  we 

JteuM  C%rti^— Which  reflects  his  (^lory  in  another  manner  than  the  face  of  Mo- 
Mdid. 

7.  But  t9e^— Not  only  the  apoetlea,  but  all  true  belieren,  have  this  treaaure — Of 
Divine  light,  love,  glory,  in  earthen  ve9$el9 — In  frail,  feeble,  perishing  bodies.  Ho 
proceeds  to  show,  that  afflictions,  yea,  death  itself,  are  so  far  from  hindering  the 
ministration  of  the  Spirit,  that  they  even  farther  it,  sharpen  the  ministers,  and  in. 
etease  the  fruit ;  that  the  excellency  of  the  power  which  works  these  in  us,  may 
undeniably  appear  to  be  of  God. 

8.  We  are  troubled,  &c.  The  four  articles  in  thia  verse  respect  inward,  the 
four  in  the  next,  outward  affliction.  In  each  clause  the  former  part  shows  the 
earthen  veawls,  the  latter  the  ei^cellence  of  the  power.  Not  crushed — Not  swal» 
lowed  up  in  care  and  anxiety  :  perplexed — ^What  course  to  take,  but  never  de- 
spairing of  his  power  and  love  to  carry  us  through. 

10.  ^loayi — ^Wherever  we  go,  bearing  about  tn  ths  body  the  dying  of  the  Lard 
Jemt— Continually  expecting  to  lay  down  our  lives  like  nim ;  that  the  life  eUoa 
of  Jeoue  might  be  mamfeoted  in  our  body — ^That  we  may  also  rise  and  be  glorified 
like  him. 

11.  For  we  who  yet  K«e — Who  are  not  yet  killed  for  the  testimony  of  Jesus,  ore 
oitiNiys  delivered  umto  death — ^Are  perpetually  in  the  very  jaws  of  destruction ; 
which  we  willingly  submit  to,  that  we  may  obtain  a  better  resurrection. 

19.  So  then  death  worketh  in  us,  but  life  in  you — ^You  live  in  peace  ;  we  die  daily. 
Yet  living  or  dying,  so  long  as  we  believe,  we  cannot  but  speak. 

IS.  Henring  the  oaau  opirit  of  faith — ^Which  animated  the  saints  of  old ;  David 
in  particular,  when  he  said,  I  believed,  and  therefore  have  I  spoken,  (that  ia,  I 
trusted  in  God,  and  therefore  he  hath  put  this  song  of  praise  in  my  mouth.)  We 
aioo  ^^oah — We  preach  the  Gospel,  even  in  the  midst  of  affliotion  and  death,  be- 
cause  we  believe  that,  God  will  raise  us  up  from  the  dead,  and  will  present  uo — 
Ministers,  with  3fe»— All  his  members,  faultless  before  his  presence  with  exceed* 
ingjoy. 

15.  For  dU  tiUii^g»— Whether  adverse  or  prosperous,  are  for  your  oakeo — For  the . 
profit  of  all  that  believe,  as  well  as  all  that  nreaeh,  that  the  overflowing  grace — 
Which  continues  you  alive  both  in  soul  and  body,  might  abound  yet  more  through 
the  thankogiving  of  wtany — For  thanksgiving  invites  more  abundant  mce. 

16.  Therefore — Because  of  his  grace,  we  faint  not.  The  outward  man — ^The 
body ;  the  inward  man— The  soul. 

17.  Our  light  ajjlietian — ^The  beauty  and  sublimity  of  St.  Paul's  expressions 
here,  as  descriptive  of  heavenly  glory,  opposed  to  temporal  afflictions,  surpass 
all  imagination,  and  cannot  be  preserved  in  any  translation  or  paraphrase,  whi^h 
after  aU  mint  sink  infhiitely  below  the  aitonismng  original. 

^  Psalm  esvi^  ICl 


4M  U.  CORINTHIANS. 

aim  not  at  the  things  that  are  seen,  but  at  the  things  that  are  not 
seen ;  for  the  things  that  are  seen  are  temporal,  but  the  things  thst 
are  not  seen  are  eternal. 
V.       For  we  know  that  if  our  earthly  house  of  this  tabernacle  be  dis- 
solved, we  have  a  building  from  God,  a  house  not  made  with  hands, 

2  eternal  in  the  heavens.     For  in  this  we  groan,  earnestly  desiring  to 

3  be  elothed  upon  with  our  house  which  is  from  heaven :  If  being 

4  clothed,  we  shall  not  be  found  naked.  For  we  who  are  in  tins 
tabernacle  groan,  being  burdened :  not  that  we  would  be  unclothed, 
but  clothed  upon,  that  what  is  mortal  may  be  swallowed  up  of 

5  life.     Now  he  that  hath  wrought  us  to  this  very  thing  is  God, 

6  who  hath  also  given  us  the  earnest  of  the  Spirit.  Therefore  toe 
always  behave  undauntedly ;  knowing  that  while  we  are  sojoum- 

7  ing  in  the  body,  we  are  absent  from  the  Lord  :  (For  we  walk  by 

8  faith,  not  by  sight.)  We  behave  undauntedly,  /  say^  and  are  wiU- 
ing  rather  to  be  absent  from  the  body,  and  present  with  the  Lord. 

9  Therefore  we  are  ambitious,  whether  present  or  absent,  to  be 
10  well  pleasing  to  him.     For  we  must  all  appear  before  the  judg- 
ment seat  of  Christ,  that  every  one  may  receive  according  to  what 

18.  The  things  that  are  seen — Men,  monoy,  things  of  earth ;  the  things  that 
mt  not  seen — God,  grace,  heaven. 

V.  1.  Our  earthly  house — ^Which  ia  only  a  tabemacio  or  tent,  not  designed  for 
a  lasting  habitation. 

3.  Desiring^  to  be  elothed  upon — ^7*his  body  (which  is  now  covered  with  flesh 
and  blood)  with  the  glorious  house  which  is  from  heaven.  Instead  of  flesh  and 
blood,  which  cannot  enter  heaven,  the  rising  body  will  be  clothed  or  covered  with 
what  is  analogous  thereto,  but  incorruptible  and  immortal.  Macarius  speaks 
lamly  of  this. 

~  3.  If  being  clothed — As  with  the  image  of  God  while  we  are  in  the  body,  we. 
shall  not  be  found  naked — Of  the  wedding  garment. 

4.  We  groaiL,  being  burdened — The  apostle  speaks  with  exact  propriety.  A 
burden  naturally  expresses  groans.  And  we  are  burdened  with  numberless  afflic 
tions,  infirmities,  temptations,  sins.  Not  that  we  would  be  unclothed — Not  that 
we  desire  to  remain  without  a  body.  Faith  does  not  understand  that  philosophi- 
oal  contempt  of  what  the  wise  Creator  has  given  ;  but  elothed  upon — With  the 
glorious,  immortal,  incorruptible,  spiritual  body,  that  what  is  nwrtal — ^This  pre- 
sent mortal  body,  may  be  swallowed  up  of  /t/e—Covered  with  that  which  hves 
lor  ever. 

5.  Now  he  that  hath  wrought  us  to  this  very  thing — ^This  longing  for  immor. 
tality,  is  God ;  for  none  but  God,  none  less  than  the  Almighty,  coiud  have  wrought 
this  in  us. 

6.  Therefore  we  behave  undauntedly — But  most  of  all  when  we  have  death  in 
view ;  knowing  that  our  geatest  happmess  lies  beyond  the  grave. 

7.  For  we  cannot  clearly  see  him  in  this  life,  wherein  we  walk  by  faith  only : 
an  evidence  indeed  that  necessarily  implies  a  kind  of  seeing  him  who  is  invisible ; 
yet  as  far  beneath  what  we  shall  have  in  eternity,  as  it  is  above  that  of  bare,  un- 
assisted  reason. 

8.  Present  with  the  Lord — ^This  demonstrstes  that  the  happiness  of  the  saints 
is  not  deferred  till  the  resurrection. 

9.  Therefore  we  are  amhitiouo — ^The  only  ambition  i^hich  has  place  in  a  Chris« 
tian,  whether  present — In  the  body,  or  absent — From  it. 

10.  For  we  all — Apostles  as  well  as  other  men,  whether  now  present  in  the 
body,  or  absent  from  it,  must  appear — Openly,  without  covering,  where  all  hidden 
things  will  be  revealed,  probably  the  sins  even  of  the  faithful,  which  were  forgiven 
lon|r  before.  For  many  of  their  good  works  (as  their  repentance,  their  revenge 
a|[aiiist  sin)  cannot  otherwise  appear.  But  this  will  begone  at  their  own  desire, 
withoot  grUf  and  withoi|t  shame.    Aeamrdimg  Is  tpAsI  he  hath  dens  ta  the  haijft 


.     CHAPTER  V.  4W 

11  he  liath  done  in  the  body,  whether  good  or  evil.  Knowing  there- 
fore the  terror  of  the  Lord,  we  persuade  men :  hut  we  are  made 
manifest  to  God,  and  I  trust  we  are  made  manifest  in  your  con- 

12  sciences  also.  We  do  not  again  recommend  ourselves  to  you; 
but  we  give  you  an  occasion  of  glorying  on  our  behalf,  that  ye  may 
have  something  to  answer  them  who  glory  in  appearance,  and  not 

13  in  heart.     For  if  we  are  transported  beyond  ourselves,  it  is  \o 

14  God  i  if  we  are  sober,  it  is  for  your  sakes.  For  the  love  of  Christ 
constraineth  us,  while  we  thus  judge,  that  if  one  died  for  all,  then 

15  were  all  dead :  And  that  he  died  for  all,  that  they  who  live  should 
not  henceforth  live  to  themselves,  but  to  him  who  died  for  them, 

16  and  rose  again.  So  that  we  from  this  time  know  no  one  after  the 
flesh  ;  yea,  if  we  have  known  even  Christ  after  the  flesh,  yet  now 

17  we  know  him  so  no  more.  Therefore  if  any  <me  he  in  Christ, 
there  is  a  new  creation :  the  old  things  are  passed  away ;  behold, 

18  all  things  are  become  new :  And  all  diings  are  from  God,  who  hath 

whether  good  or  evil — In  the  body  he  did  either  good  or  evU.    In  the  body  he  ie 
recompensed  accordingly. 

11.  Knowing  therefore  the  terror  of  the  Lord,  we  the  more  earnestly  persuade 
men  to  seek  his  favour :  and  as  God  knoweth  this,  so  I  trust  ye  know  it  in  your 
own  consciences. 

13.  We  do  not  say  this,  as  if  we  thought  there  was  any  need  of  again  recom. 
mending  ourselves  to  you,  but  to  give  you  an  occasion  of  rejoicing  and  praising 
God,  and  to  furnish  you  with  an  answer  to  those  false  apostles,  who  glory  in 
appearance,  but  not  in  heart,  being  condemned  by  their  own  consciences. 

IS.  For  if  loe  are  transnorted  hejfond  ouroelweo — Or  at  least  appear  so  to 
others,  (treated  of  yer.  15-21,)  speaking  or  writing  with  uncommon  vehemence, 
tf  is  to  Ood — He  understands  (if  men  do  not)  the  emotion  which  himself  inspires. 
If  we  he  eober — (treated  of,  chap,  vi,  1-10,)  if  I  proceed  in  a  more  calm,  sedate 
manner,  it  is  for  your  oakeo — Even  good  men  bear  this,  rather  than  the  other 
method  in  their  teachers.    But  these  must  obey  God,  whoever  is  oflfended  by  it. 

14.  For  the  lote  of  Chriat  to  us,  and  our  love  to  him,  constraineth  ut — Both 
to  the  one  and  the  other,  beareth  us  on  with  such  a  strong,  steady,  prevailing 
influence,  as  winds  and  tides  exert  when  ^ey  wafl  the  vessel  to  its  destined 
hulwur :  while  we  thuo  judge,  that  if  Christ  died  for  all,  then  were  all,  even 
the  best  of  men,  naturally  dead — In  a  state  of  spiritual  death,  and  liable  to  death 
eternal.  For  had  any  man  been  otherwise,  Christ  had  not  needed  to  have  died 
Ibr  him. 

15.  And  that  he  died  for  00— That  all  might  be  saved,  that  they  who  live— That 
all  who  live  upon  the  earth,  should  not  henceforth — From  the  moment  they  know 
him,  live  unto  themselves — Seek  their  own  honour,  profit,  pleasure,  hut  mnto  hhn 
—In  all  righteousness  and  true  holiness. 

16.  So  that  we  from  this  time — ^That  we  know  the  love  of  Christ,  know  no 
one — Neither  ourselves,  nor  you,  neither  the  rest  of  the  apostles.  Gal.  ii,  6, 
nor  any  other  person,  after  the  flesh — According  to  his  former  state,  country, 
descent,  nobility,  riches,  power,  wisdom.  We  fear  not  the  great;  we  renrd 
«iot  the  rich  or  wise ;  we  account  not  the  least  less  than  ourselves :  we  consider 
all,  only  in  order  to  save  all.  Who  is  he  that  thus  knows  no  one  after  the 
flesh  7  In  what  land  do  these  Christians  live  7  Yea,  if  we  have  known  even 
Christ  after  the  flesh—So  as  to  love  him  barely  with  a  natural  love ;  so  as  to 
fflory  in  havinr  conversed  with  him  on  earth ;  so  as  to  expect  only  temporal 
benefits  from  him. 

17.  Therefore  if  any  one  he  in  Christ — ^A  true  believer  in  him,  there  is  a  new 
creation — Only  the  power  that  makes  a  woiid  can  make  a  Christian.  And  when 
he  is  so  created,  the  old  things  are  passed  away— Of  their  own  accord,  even  as 
snow  in  spring.  Behold !  the  present,  visible,  undeniable  change !  All  things 
are  become  new — He  has  new  life,  new  senses,  n«w  faculties,  new  afilbctions, 
new  appetites,  new  ideas  and  conceptions.    His  whole  tenor  of  action  and  con. 


4W  11.  CORIirrHIANS. 

reconciled  us  to  himself  through  Jesus  Christ,  and  hath  given  to  us 

19  the  ministry  of  reconciliation :  Namely,  that  God  was  in  Christ 
reconciling  the  world  to  himself,  not  imputing  their  trespasses  to 

20  diem,  and  hath  committed  to  us  the  word  of  reconciliation.  There- 
fore we  are  ambassadors  for  Christ,  as  though  God  were  entreating 
by  us ;  we  beseech  you^  in  Christ's  stead,  be  ye  reconciled  to  God. 

21  For  he  hath  made  him,  who  knew  no  sin,  a  sin  offering  for  us,  that 
we  might  be  made  the  righteous  people  of  God  through  him. 

VI.      We  then,  as  fellow  labourers,  do  sdso  exhort  you,  not  to  receive 

2  the  grace  of  God  in  vain.  (For  he  saith,  *  I  have  heard  thee  in  an 
acceptable  time,  and  in  a  day  of  salvation  have  I  succoured  thee ; 
behold,  now  is  the  accepted  time ;  behold,  now  is  the  day  of  sal- 

3  vation.j     Giving  no  offence  in  any  thing,  that  the  ministry  be  not 

4  blamed :  But  in  all  things  approving  ourselves  as  the  ministers  of 
God,  in  much  patience,  in  afflictions,  in  necessities,  in  distresses, 

vsnation  it  new,  and  he  lives,  as  it  were,  in  a  new  world.  God,  men,  the  whole 
Gisation,  heaven,  earth,  and  all  therein,  appear  in  a  new  light,  and  stand  related 
to  him  in  a  new  manner,  since  he  was  created  anew  in  Christ  Jesus. 

18.  And  all  these  new  thing$  are  from  God^  considered  under  this  very  notion, 
MM  reconeilinf  us— >The  world,  ver.  39,  to  himself. 

19.  Namelu — ^The  sum  of  which  is,  God — The  whole  Godhead,  but  more  emi. 
fiently  God  the  Father,  waa  in  Christ,  reconciling  the  wirld — Which  was  before 
St  enmity  with  God,  to  him&elf — So  takine  away  that  enmity,  which  could  no 
oCherwi^  be  removed  than  by  the  blood  of  the  Son  of  God. 

90.  Therefore  we  are  amhaeaadort  for  Christ — we  heeeech  you  in  Christ* s  stead 
—Herein  the  apostle  might  appear  to  some  transported  beyond  himself.  In  ge- 
Bsral  he  uses  a  more  calm,  sedate  kind  of  exhortation,  as  in  the  bepnning  ef  ths 
next  chapter.  What  unparalleled  condescension  and  divinely  tender  mercies  are 
displayed  in  this  verse  7  Pid  the  judge  ever  beseech  a  condemned  criminal  to 
accept  of  pardon  7  Does  the  creditor  ever  beseech  a  ruined  debtor  to  receive  an 
aoquittance  in  full  7  Yet  our  almighty  Lord,  and  our  eternal  Judge,  not  only 
vosehsafes  to  ofier  these  bleesings,  but  invites  us,  entreats  us,  and  with  the  most 
tender  importunity  solicits  us  not  to  reject  them. 

%\,  He  made  him  a  sin  offering,  who  knew  no  sin — ^A  commendation  peculiar 
to  Christ ;  for  us— Who  knew  no  righteousness ;  who  were  inwardly  and  oat- 
wudly  nothing  but  sin ;  who  must  have  been  consumed  by  the  Divine  justice, 
had  not  this  atonement  been  made  for  our  sins,  that  we  might  be  made  the  rights 
earns  people  of  God  through  him — ^Might  through  him  be  invested  with  that  right- 
«o«sness,  first  imputed  to  us,  then  implanted  in  us,  which  is  in  every  sense  the 
ri|ribteousness  of  God. 

vl.  1.  We  then — Not  only  beseech,  but  as  fellow  labourers  with  you,  who  are 
working  out  your  own  salvation,  do  also  exhort  you,  not  to  receive  the  grace  of 
God,  which  we  have  been  now  describing,  in  vain.  We  receive  it  by  faith,  and 
not  in  vain,  if  we  add  to  this,  persevering  holiness. 

9.  For  he  saith — ^The  senae  is.  As  of  old  there  was  a  particular  time  wherein 
God  was  pleased  to  pour  out  his  particular  blessing,  so  tnere  is  now.  And  this 
Ss  the  particular  time :  this  is  a  time  of  peculiar  blessing. 

3.  Giving,  as  &r  as  in  us  lies,  no  offence,  that  the  ministry  he  not  Homed  on  our 
account. 

4.  But  appromng  ourselves  as  the  ministers  of  God — Such  as  his  ministers  ought 
to  be,  in  much  patience ,  shown,  1.  In  afflictions,  necessities,  distresses,  (all 
which  are  general  terms.^    3.  In  stripes,  imprisonments,  tumults,  (which  are 

eioular  sorts  of  affliction,  necessity,  distress.)  3.  In  labours,  watchings,  fast. 
,  voluntarily  endured.  All  these  are  expressed  in  the  plural  number,  to 
denote  a  variety  of  them.  In  afflictions,  several  ways  to  escape  ma^  appear, 
thcngh  none  without  difficulty;  in  necessities,  one  only,  and  that  a  difficult  one* 
^  ^' '  none  at  aU  appears. 

•  Isasdi  ilix,  8. 


CHAPTER  VI.  4M 

5  In  stripes,  in  imprisonments,  in  tumults,  in  labours,  in  watchings, 

6  in  fastings ;  By  purity,  by  prudence,  by  long  sufienng,  by  kindness, 

7  by  the  Holy  Ghost,  by  love  unfeigned,  By  the  word  of  truth,  by  the 
power  of  God,  by  the  armour  of  righteousness  on  the  right  hand  and 

8  me  left :  Through  honour  and  dishonour,  through  evU  report  and 

9  good  report ;  as  deceivers,  yet  true ;  As  unknown,  yet  well  known ; 

10  as  dying,  yet  behold  we  live  ;  as  chastened,  yet  not  killed ;  As  sor- 
rowing, yet  always  rejoicinjx ;  as  poor,  yet  making  many  rich ;  as 
having  nothing,  yet  possessmg  all  things. 

11  O  ye  Corinthians,  our  mouth  is  open  toward  you;  our  heart  is 

12  enlarged.    Ye  are  not  straitened  in  us ;  but  ye  are  straitened  in 

13  your  own  bowels.    Now  for  a  recompense  of  the  same,  (I  speak 

14  as  to  my  children,)  be  ye  also  enlarged.  Be  not  unequally  yoked 
with  unbelievers ;  for  what  fellowship  hath  righteousness  with 
mirighteousness ?  or  what  communion  hath  light  with  darkness? 

15  And  what  concord  hath  Christ  with  Belial  ?     Or  what  part  hath  a 

16  believer  with  an  infidel  ?    And  what  agreement  hath  the  temple  of 

5.  In  iumuU^^The  Greek  word  implieB  each  attaeki  k»  a  man  cannot  itind 
againet,  but  which  bear  him  hither  and  thither  by  Tioience. 

6.  By  frudenet — Spiritual,  Divine ;  not  what  the  world  term*  eo.  Worldly 
prudence  ia  the  practical  uee  of  worldly  wiedom ;  Divine  prudence  is  the  due  ez- 
erciae  of  grace,  makinff  epiritual  understanding  go  as  far  as  possible*  jBy  love 
m^f9igne£—Tho  chief  nruit  of  the  Spirit. 

7.  By  the  convincing  and  converting  power  of  God,  accompanying  hie 
word*  and  also  attesting  it  by  divers  miracles.  By  the  ormowr  of  righttouame— 
sn  ike  right  hand  and  tht  left — ^That  is,  on  all  sides,  the  panoply  or  whole 
iurmour  of  God. 

6.  By  honour  and  diehonour — ^When  we  are  present ;  hy  nU  rtfort  and  good 
rsjwft-^When  we  are  absent.  Who  could  bear  honour  and  f^ooa  report,  were 
it  not  balanced  by  dishonour?  As  deeeiven — ^Artful,  designing  men.  So  the 
world  represents  all  true  ministers  of  Christ ;  yet  true — ^Upright,  sincere  in  the 
sight  of  Grod. 

9.  As  unknoum — For  the  world  knotoeth  %u  not^  ao  it  knew  him  net!  yet  well 
known — ^To  God,  and  to  those  who  are  the  seals  of  our  ministry.  A*  dying,  yei 
lehold — Suddenly,  unexpectedly !  God  interposes,  and  to«  Uoe. 

10.  Ae  eorrowing — For  our  own  manifold  imperfections,  and  for  the  sins  and 
soffiirings  of  our  brethren ;  yet  alwayo  rejoieing — In  present  peace,  love,  power, 
and  a  sure  hope  of  fiiture  fflory.    Ae  hoeing  nothing,  yet  poooeoeing  M  things 
For  all  things  are  ours,  if  we  are  Christ's.    What  a  maffnificenoe  of  thought 
isUus! 

11.  From  the  praise  of  the  Christian  ministry,  (which  he  begu,  chap.  iivl4.) 
he  now  draws  his  affectionate  exhortation,  O  ye  Corintkiano — He  seloom  usee 
this  appellation;  but  it  has  here  a  peculiar  force :  otir  mouth io  open  toward  ysiH- 
With  uncommon  freedom,  because  our  heart  is  enlarged  in  tenderness. 

12.  Ye  are  not  etraitened  in  ttt — Our  heart  is  wide  enough  to  receive  vou  all : 
hut  ye  are  etraitened  in  your  own  howelo^Yout  hearts  are  shut  up,  and  so  not 
capable  of  the  blessings  ye  miffht  enjoy. 

13.  Now  for  a  reeompenee  of  the  same— Of  my  paternal  tenderness,  (/  epeak  ae 
to  my  ehildren-^I  ask  nothing  hard  or  grievous,)  be  ye  aloo  enljfged—Ovia  your 
hearts,  first  to  God,  and  then  to  us :  see  chap,  viii,  5 ;  that  God  may  dwell  in  yooi 
chap.  VI,  16 ;  vii,  1 ;  and  that  ye  may  reoeiFe  us,  chap,  vii,  9. 

14.  Be  not  une^uatty  yoked  with  unheUevero  Christians  with  Jews  or  heathens. 
The  apostle  partumlarfy  speaks  of  marriage :  but  the  reasons  he  urges  equsQy 
hold  against  any  needless  intimacy  with  them.  Of  the  five  questions  that  follow, 
the  three  former  contain  the  argument ;  the  two  latter  the  conclusion. 

15.  What  concord  hath  CArisI— Whom  ye  serve,  witk  Behal^To  whom  thsiy 
oelong  7 

16.  What  agreement  kaih  the  tompU  ^f  God  with  idoUT^lt  God  woold  not 


460  II.  CORINTHIANS. 

God  with  idols  T    Now  ye  are  the  temple  of  the  living  God,  as 
God  hath  said,  *  I  will  dwell  in  them,  and  walk  in  them,  and  I  will 

17  be  to  them  a  God,  and  they  shall  be  to  me  a  people,  f  Therefore 
come  out  from  among  them,  and  be  ye  separate,  and  touch  not  the 

18  unclean  person,  saith  the  Lord,  and  I  will  receive  you,  X  And  will 
be  to  you  a  Father,  and  ye  shall  be  to  me  sons  and  daughters,  saith 
the  Lord  Almighty. 

VII.     Having  therefore,  beloved,  these  promises,  let  us  cleanse  our- 
selves from  all  pollution  of  the  flesh  and  of  the  spirit,  perfecting 
holiness  in  the  fear  of  God. 
2       Receive  us.     We  have  hurt  no  man,  we  have  corrupted  no 
i  man,  we  have  defrauded  no  man.     I  speak  not  to  condemn  you ; 
for  I  have  said  before,  that  ye  are  in  our  hearts,  to  live  and  to  die 

4  with  you.  Great  is  my  freedom  of  speech  toward  you ;  great  t^' 
my  glorying  over  you :    I  am  filled  with  comfort,  I  exceedingly 

5  abound  with  joy  over  all  our  affliction.  For  when  we  were  come 
into  Macedonia,  our  flesh  had  no  rest,  but  we  were  troubled  on 
every  side :  from  without  v)ere  fightings,  from  within  were  fears. 

6  But  God,  who  comforteth  them  that  are  brought  low,  comforted  us 


•ndore  idols  in  any  part  of  the  land  wherein  he  dwelt,  how  much  leat  under  his 
own  roof  7  He  does  not  say,  With  the  temple  of  idols.  For  idols  do  not  dwell 
in  their  worshippers.  As  Ood  hath  $aid — ^To  his  ancient  Church,  and  in  them 
to  all  the  Israel  of  God,  /  will  dwell  in  them,  and  walk  in  them — ^The  former 
signifying  his  perpetual  presence ;  the  latter  his  operation :  and  I  will  he  to 
them  a  God,  and  they  shall  he  to  me  a  people — ^The  sum  of  the  whole  Gospel 
covenant. 

17.  Touch  not  the  unclean  person — Keep  at  the  utmost  distance  from  him ;  and 
IwiU  receive  you-^lnio  my  house  and  family. 

18.  And  ye  shall  he  to  me  for  sons  and  fyr  daughters,  saith  the  Lord  Almighty-" 
The  promise  made  to  Solomon,  1  Chron.  zzviii,  6,  is  here  applied  to  all  believers ; 
as  the  promise  made  particularly  to  Joshua  is  applied  to  them,  Heb.  xiii,  5.  Who 
can  express  the  worth,  who  can  conceive  the  dignity,  of  this  Divine  adoption  ? 
Yet  it  belongs  to  all  who  believe  the  Gospel,  who  have  faith  in  Christ.  They 
have  access  to  the  Almighty ;  such  free  and  welcome  access  as  a  beloved  child  to 
an  indulgent  father.  To  him  they  may  fly  for  aid  in  every  difficalty,  and  from  him 
obtain  a  supply  in  all  their  wants. 

VII.  1.  Let  us  cleanse  ourselves — This  is  the  latter  part  of  the  exhortation, 
which  was  proposed,  chap,  vi,  1,  and  resumed,  ver.  14}  firom  all  pollution  of 
the  flesh — ^All  outward  sin,  and  of  the  spirit — All  inward.  Yet  let  us  not  rest 
in  negative  religion,  bat  perfect  holiness — Carrying  it  to  the  height  in  aU  its 
branches,  and  enduring  to  the  end  in  the  loving  fear  of  God,  the  sure  foundation 
of  all  holiness. 

S.  Receive  us — ^The  sum  of  what  is  said  in  this,  as  well  as  in  the  tenth  and 
following  chapters.  We  have  hurt  no  man — In  his  person ;  we  have  corrupted  no 
iium— In  his  principle ;  we  have  defrauded  no  mai»---Of  his  property.  In  this  he 
intimates  likewise  the  good  he  had  done  them,  but  with  the  utmost  modesty,  as 
it  were  not  looking  upon  it 

3.  /  speak  not  to  condemn  you — Not  as  if  I  accused  yon  of  laying  this  to  my 
charge.  I  am  so  far  fVom  thinking  so  unkindly  of  you,  that  ye  are  in  our  hearts 
is  Uoe  and  to  die  with  you — That  is,  I  could  rejoice  to  spend  all  my  days  with 
you. 

4.  /  am  fiUed  with  comfort — Of  this  he  treats,  ver.  6,  &c ;  of  his  joy,  ver.  7, 
Jbe;  of  both,  ver.  13. 

5.  Our  flesh — ^That  is,  we  ourselves,  had  no  rest :  from  without — From  the 
heathens,  were  fightings — Furious  and  cruel  oppositions :  firym  within — From 
ow  brethren,  werefeare—hesi  they  should  be  seduced. 

*  Lev.  xsvi,  U,  &c  f  Isaiah  U.  U  ;  Zeph.  lit,  19, 90.  ^  Isaiah  lUu,  0. 


CHAPTER  VIII.  461 

7  by  the  coming  of  Titus.  And  not  only  by  his  coming,  but  also  by 
the  comfort  wherewith  he  was  comforted  over  you,  when  he  told  us 
your  earnest  desire,  your  grief,  your  zeal  for  me,  so  that  I  rejoiced 

8  the  more.  For  I  do  not  repent  that  I  grieved  you  by  the  letter, 
though  I  did  repent:   (for  I  see  that  letter  grieved  you,  though 

9  but  for  a  season.)  Now  I  rejoice,  not  that  ye  were  grieved,  but 
that  ye  grieved  to  repentance ;  for  ye  grieved  in  a  godly  manner, 

10  so  that  ye  received  damage  by  us  in  nothing.  For  godly  sorrow 
worketh  repentance  unto  salvation  not  to  be  repented  of,  whereas 

1 1  the  sorrow  of  the  world  worketh  death.  For  behold,  this  very  thing, 
that  ye  sorrowed  after  a  godly  manner,  how  great  diligence  it 
wrought  in  you,  yea,  clearing  of  yourselves,  yea,  indignation,  yea, 
fear,  yea,  vehement  desire,  yea,  zeal,  yea,  revenge  ?    In  all  things 

12  ye  have  approved  yourselves  to  be  pure  in  this  matter.  And 
though  I  wrote  to  you,  it  was  not  for  his  sake  who  had  done  the 
wrong,  nor  for  his  sake  who  had  suffered  it,  but  for  the  sake  of 
manifesting  to  you  in  the  sight  of  God  our  diligent  care  over  you. 

13  Therefore  we  were  comfort^  in  your  comfort,  and  we  rejoiced 
the  more  exceedingly  in  the  joy  of  Titus,  because  his  spirit  was  re- 

14  freshed  by  you  all.  So  that  if  I  had  boasted  any  thing  of  you  to  him, 
I  am  not  ashamed ;  but  as  we  speak  all  things  to  you  in  truth,  so 

1 5  also  our  boasting  to  Titus  is  found  a  truth.  And  his  tender  affec- 
tion is  more  abundant  toward  you,  calling  to  mind  the  obedience  of 

16  you  all,  how  ye  received  him  with  fear  and  trembling.  I  rejoice, 
therefore,  that  I  have  confidence  in  you  in  all  things. 

VIII.     Moreover,  brethren,  we  declare  to  you  the  grace  of  Grod, 

2  bestowed  on  the  Churches  in  Macedonia,  That  in  a  great  trial  of 
affliction,  their  overflowing  joy  and  their  deep  poverty  abounded  to 

3  the  riches  of  their  liberality :    That  to  their  power,  I  testify,  and 

4  beyond  their  power,  they  were  willing  of  themselves.  Praying  us 

7.  Your  earnest  deeire — ^To  rectify  what  had  been  amin ;  your  grief— For  what 
had  offended  God,  and  troubled  mo. 

8.  /  did  repent — That  is,  I  fblt  a  tender  sorrow  for  having  grrieved  joa,  till  I 
•aw  the  happy  effect  of  it. 

10.  The  eorrow  of  this  world—borrow  that  aritet  from  worldly  considerations, 
worketh  death — Natorallj  tends  to  work,  or  occasion  death,  temporal,  spiritual, 
and  eternal. 

11.  How  great  diUgenee  it  wrought  m  you — Shown  in  all  the  following  parti, 
culars.  Yea,  clearing  of  youreelvee — Some  had  been  more,  some  less  faalty ; 
whence  arose  these  various  affections.  Hence  their  apologizing  and  indignation, 
with  respect  to  themselves ;  their  fear  and  desire,  with  respect  to  the  apostles  ; 
their  zeal  and  reyenge,  with  respect  to  the  offender ;  yea,  and  themselves  also. 
Clearing  of  youreelvee — From  either  sharing  in,  or  approving  of  his  sin ;  indig. 
nation — ^That  ye  had  not  immediately  corrected  the  offbnder ;  /eor^— Of  God's 
Jispleasure,  or  lest  I  should  come  with  a  rod ;  vehement  deeire — ^To  see  me  again ; 
teal — For  the  glory  of  God,  and  the  soul  of  that  sinner ;  yea,  revenge — Ye  took 
a  kind  of  holy  revenge  upon  vourselves,  being  scarce  able  to  forgive  yourselves. 
In  aU  thinge  ye — Am  a  Cnurch,  have  approved  youreelvee  to  he  pure — That  is,  fiee 
from  blame,  since  ye  received  my  letter. 

12.  /(  woe  not  only  or  chiefly  for  the  sake  of  the  incestuous  person,  or  of  his 
father ;  but  to  show  my  care  over  you. 

VIII.  1.  We  declare  to  you  the  grace  of  CM — ^Which  evidently  appeared  by 
this  happy  effect. 

9.  In  a  great  trial  of  ^/tietiofH-'Boing  continually  penecated,  hirwsd,  sad 
^nnderedi 


A»Z  H.  CORINTHIANS. 

with  much  entreaty,  to  receive  the  gift  and  take  a  part  in  ministering 

5  1^  to  the  taints.    And  this  they  did  not  as  we  hoped ;  but  first  gave 

6  themselves  to  the  Lord,  and  to  us  by  the  will  of  God :    So  that  we 
desired  Titus,  that  as  he  had  begun  before,  so  he  would  also  com- 

7  plete  this  gift  among  you.    Therefore  as  ye  abound  in  every  thing, 
m  faith,  and  utterance,  and  knowledge,  and  all  diligence,  and  in 

8  your  love  to  us,  see  that  ye  abound  in  this  grace  also.    I  speak  not 
by  way  of  command,  but  that  by  the  diligence  of  others,  I  may 

9  prove  the  sincerity  of  your  love.     For  ye  know  the  grace  of  our 
Lord  Jesus  Christ,  that  though  he  was  rich,  yet  for  your  sake  he 

10  became  poor,  that  ye  through  his  poverty  might  be  rich.     And 
herein  I  give  my  advice :  for  this  is  expedient  for  you,  who  have 

11  begun  a  year  ago,  not  only  to  do,  but  also  to  do  it  willinsly.    Now 
therefore  complete  the  work,  that  as  there  voas  a  ready  will,  so  there 

13  fMy  be  also  a  performance,  in  proportion  to  what  ye  have.    For  if 
there  be  first  a  ready  mind,  a  man  is  accepted  according  to  what 

18  he  hath,  not  acconhng  to  what  he  hath  not.    For  /  do  not  mean^ 

14  that  others  should  be  eased,  and  ^ou  burdened ;  But  by  an  equality, 
let  your  abundance  he  at  this  time  a  supply  to  their  want :  that 

'    their  abundance  also  may  be  a  supply  to  your  want,  that  there  may 

15  be  an  equality.  As  it  is  written,  *  He  that  had  gathered  the  most, 
had  nothing  over ;  and  he  that  had  gathered  the  least,  did  not  lack. 

16  But  thanks  be  to  God,  who  putteth  the  same  diligent  care  for 

17  you  into  the  heart  of  Titus.     For  he  accepted  indeed  the  exhorta- 
tion, but  being  more  forward,  he  went  to  you  of  his  oMrn  accord. 

18  And  we  have  sent  with  him  the  brother,  whose  praise  in  the  Gospel 


4.  Praying  u»  with  much  entreaty — Probably  St.  Paul  had  loviugly  admoniBhed 
them  not  to  do  beyond  theirpower. 

5.  And  not  a$  toe  hoped — ^That  is,  bojond  all  we  could  hope  ;  they  gave  them- 
eelvet  to  u»  by  the  wilt  of  Ood — In  obedience  to  his  will,  to  be  wholly  directed 
by  OS. 

B.  At  he  had  ie^n— When  he  waa  with  you  before. 

9.  For  ye  know — ^And  this  knowledge  is  the  trae  source  of  love  ;  the  grace — 
The  most  sincere,  most  free,  and  most  abundant  love.  He  became  poor — In  be. 
coming  man,  in  all  his  life ;  in  his  death  :  rich — In  the  favour  and  image  of  God. 

Id.  A  man — Every  believer,  is  accepted — ^With  God,  according  to  what  he  hath 
•^And  the  same  rule  holds  universally.  Whoever  acknowledges  himself  to 
be  a  vile,  guilty  sinner,  and  in  consequence  of  this  acknowledgment  flies  for 
rafiige  to  the  wounds  of  a  crucified  Saviour,  and  relies  on  his  merits  alone  for 
nlvation,  may,  in  every  circumstance  of  life,  apply  this  indulgent  declaration  to 
himself. 

14.  That  their  abundance — If  need  should  so  require,  may  6e— At  another 
tioM,  a  etifphf  to  your  want,  that  there  may  be  an  equalitv — ^No  wi^nt  on  one  side, 
BO  iupernuity  on  the  other.  It  mtj  likewise  have  a  farther  meaning :  that  as 
the  temporal  bounty  of  the  Corinthians  did  now  supply  the  temporal  wants  of 
their  poor  brethren  in  Judea ;  so  the  prayers  of  these  might  be  a  means  of  bring. 
ing  down  many  spiritual  blessings  on  their  benefactors.  So  that  all  the  spiritual 
wants  of  the  one  might  be  amply  supplied  ;  all  the  temporal  of  the  other. 

15.  Ae  it  ie  writteuj  He  that  had  gathered  the  most,  had  nothing  over;  and  he 
that  had  gathered  the  Uaet,  did  not  lack — ^That  is,  in  which  that  scripture  is  ia 
•Bother  sense  fulfllled. 

17.  Being  more  forward — ^Than  to  need  it,  though  he  received  it  well. 

16.  We — I  and  Timothy ;  the  brother — The  ancients  generally  suppose  this  was 
St.  I^ke,  whoee  pratte— for  ftiUifuUy  dispensing  the  Gospel,  is  through  all  the 
Cknnhee. 

*  Exodns  zri,  1& 


CHAPTER  IX.  463 

19  is  through  all  the  Churches :  (And  not  only  m,  bnl  he  was  also 
appointed  by  the  Churches  to  ^  a  fellow  traveller  with  us,  with  this 
gift,  which  is  administered  by  us,  to  the  gloiy  of  the  Lord  himseU 

20  and  for  the  declaration  of  our  ready  mind.)  Avoiding  this,  lest  any 
one  should  blame  us  in  this  abunidance,  which  is  administered  l^ 

21  us.     For  we  provide  things  honest,  not  only  before  the  Lord,  but 

22  also  before  men.  And  we  have  sent  with  them  our  brother,  whom 
we  have  often  proved  diligent  in  many  things,  but  now  much  more 

5^  diligent,  through  his  great  confidence  in  you.  If  any  inquire  con- 
cerning Titus,  he  is  my  partner,  and  fellow  labourer  with  respect 
to  you ;  or  concerning  our  brethren,  they  are  the  messengers  of  the 

24  Churches,  the  glory  of  Christ.  Show  therefore  to  them  before  the 
Churches,  the  proof  of  your  love  and  of  our  boasting  on  your  behalf. 

IX.     For  concerning  the  ministering  to  the  saints,  it  is  auperfluons 

2  for  me  to  write  to  you.  For  I  know  your  readiness,  which  I  boast 
concerning  you  to  the  Macedonians,  that  Achaia  was  ready  a  year 

3  ago,  and  your  zeal  had  provoked  very  many.  Yet  I  have  sent  the 
brethren,  lest  our  boasting  of  you  on  this  head  should  be  made  vain, 

4  that,  as  I  said,  ye  may  be  ready ;  Lest  if  any  of  the  Macedonians 
come  up  with  me,  and  find  you  unprepared,  we  (not  to  say  you)  be 

5  ashamed  of  this  confident  boasting.  Therefore  I  thought  it  neces- 
sary to  desire  the  brethren  to  go  before  to  you,  and  complete  this 
your  bounty,  which  had  been  spoken  of  before,  that  it  may  be 

6  ready  as  a  bounty,  and  not  as  a  matter  of  covetousness.  And  this 
I  say,  He  that  soweth  sparingly,  shall  reap  also  sparingly ;  and  he 

7  that  soweth  bountifully,  shall  reap  also  bountifully.  Let  every  man 
do  as  he  chooseth  in  his  heart,  not  grudgingly,  or  of  necessity : 

8  for  *  God  loveth  a  cheerful  giver.  And  God  is  able  to  make  aU 
grace  abound  toward  you,  that  having  always  all-sufficiency  in  all 

9  things,  ye  may  abound  to  every  good  work :  (As  it  is  written,  fHe 

19.  He  woM  appointed  hy  the  Ckmreh§9—0€  Macedonia,  with  Me  gift^Vrhich 
they  were  carrying  from  Macedonia  to  Jeniaalem :  for  the  doeU^ati^n  of  omr 
retidw  mind — ^Tiiat  of  Paul  and  hia  ftliow  traveller,  ready  to  be  the  vrvanta 

23.  With  them—WiHk  Titos  and  Lake ;  omr  irotAer— FBrhapi  Apollos. 

S3.  My  partner — In  my  cares  and  labours ;  the  glory  of  CAHt<— 43ignal  instni. 
ments  or  advancing  his  glory. 

24.  Before  the  Ckureheo — Present  by  their  meesengers. 
IX.  1.  To  write  to  you — ^Largely. 

3.  /  boaot  to  them  at  Maeedomim— With  whom  he  then  was. 
3.  /  have  eent  the  above  mentioned  brethien  before  me. 

5.  Spoken  of  hefore-^Bj  me,  to  the  Macedonians.  Not  as  a  mstUt  of  tomeU 
ouoneeo — As  wrung  by  importunity  from  covetous  persons. 

6.  He  that  ooweth  eparingly,  ohall  reap  oparingly;  he  that  ooweth  iommtifMy, 
ehall  reap  hountifuUy—A  general  rule.  God  will  proportion  the  reward  to  the 
work,  and  the  temper  whence  it  proceeds. 

7.  Of  neeeeoitf — Because  he  cannot  tell  how-to  reftise. 

8.  How  remarkable  are  these  words !    Each  is  loaded  with  matter,  and  in 
creases  all  the  way  it  goes.    All  grace — Every  kind  of  blessing,  that  yo  wmy 
abound  to  every  good  isorJ;—- God  give^  us  every  thing,  that  we  may  do  good 
therewith,  and  so  receive  more  blessingi.    AU  things  in  this  life,  even  rewards, 
are,  to  the  faithful,  seeds  in  order  to  a  future  harvest. 

9.  He  hath  oeattered  abroad — (A  generous  word)  with  a  full  hand,  withont 
any  aazious  thought,  which  way  each  grain  fUls.    jKfr«  rigl 

*Prov.  zai,9.       fPkalmeai,9. 


464  11.  CORINTHIANS 

hath  scattered  abroad,  he  hath  given  to  the  poor :  his  righteousness 

10  remaineth  for  e?er.  *And  he  who  supplieth  seed  to  the  sower 
and  bread  for  your  food,  will  supply  and  multiply  your  seed  sown, 

11  and  increase  the  fruits  of  your  righteousness:)  Being  enriched 
in  every  thing  to  all  bountifulness,  which  worketh  by  us  thanks- 

12  giving  to  God.  For  the  administration  of  this  service  doth  not 
only  supply  the  necessities  of  the  saints,  but  likewise  aboundeth 

13  by  many  thanksgivings  to  God:  (Who,  by  experiment  of  this 
administration,  glorify  God,  for  your  avowed  subjection  to  the 
Gospel  of  Christ,  and  for  your  liberal  communication  to  them  and 

14  to  all  men :)   And  by  their  prayer  for  you,  who  long  after  you, 

15  for  the  exceeding  grace  of  God  which  is  in  you.  Thanks  he  to 
God  for  his  unspeakable  gift. 

X.  Now  I  Paul  myself,  who  when  present  am  base  among  you, 
but  being  absent,  am  bold  toward  you,  entreat  you,  by  the  meek- 

2  ness  and  gentleness  of  Christ,  I  beseech,  that  I  may  not  when  I 
am  present  be  bold  with  that  confidence  wherewith  I  think  to  be 

3  bold  toward  some,  who  think  of  us  as  walking  after  the  flesh :  For 

4  though  we  walk  in  the  flesh,  we  do  not  war  after  the  flesh :  (For 
the  weapons  of  our  warfare  are  not  carnal,  but  mighty  through 

5  God  to  Uie  throwing  down  of  strong  holds.)     Destroying  reason- 
ings, and  every  high  thing  which  exalteth  itself  against  the  know 

fiMDce,  with  the  blessed  effects  of  it,  remaineth  for  ever — ^Unexhausted,  God  still 
renewing  his  store. 

10.  And  he  who  euppUeth  eeed — Opportunity  and  ability  to  help  others,  and 
hread — All  things  needful  for  your  own  souls  and  bodies,  will  continually  supply 
you  with  that  sMd,  yea,  multiply  it  to  you  more  and  more,  and  inereaee  thefruiie 
of  your  righteouenee^-^The  happy  effects  of  your  love  to  God  and  man. 

11.  Which  worketh  by  us  thanksgiving  to  God — Both  from  us  who  distribute, 
and  them  who  receive  vonr  bounty. 

13.  Your  avowed  subjection — Openly  testified  by  your  actions,  to  all  men— 
Who  stand  in  need  of  it. 

15.  His  unspeakable  gift — His  outward  and  inward  blessings,  the  number  and 
excellence  of  which  cannot  be  uttered. 

X.  1.  JVbto  /  Paul  myself — A  strongly  emphatical  expression,  who  when  present 
aim  base  among  you — So  probably  some  of  the  false  teachers  affirmed ;  copying 
after  the  meekness  and  gentleness  of  Christ,  entreaty  though  I  might  command 
yon. 

2.  Do  not  constrain  mo  when  present  to  he  hold-^To  exert  my  apostolical  aa. 
thority,  who  think  of  us  as  walking  after  the  flesh — As  acting  in  a  cowardly  or 
crafly  manner. 

3.  Though  we  walk  in  the  flesh — In  mortal  bodies,  and  consequently  are  not 
free  from  human  weakness,  yet  we  do  not  war — Against  the  world  and  the  devil, 
mftsr  the  flesh — By  any  carnal  or  worldly  methods.  Though  the  apostle  here, 
and  in  several  other  parts  of  this  epistle,  speaks  in  the  plural  number,  for  the 
•eke  of  modesty  and  decency,  yet  be  principally  means  himself.  On  him  were 
these  reflections  thrown,  and  it  is  his  own  authority  which  he  is  vindicating. 

4.  For  the  weapons  of  our  warfare — ^Those  we  use  in  this  war,  are  not  carnal — 
But  spiritual,  and  therefore  mighty  to  the  throwing  down  of  strong  holds — Of  all 
the  difficulties  which  men  or  devils  can  raise  in  our  way.  Though  faith  and 
pfajrer  belong  also  to  the  Christian  armour,  Ephos.  vi,  15,  Slc,  yet  the  word  of 
God  seems  to  be  here  chiefly  intended., 

5.  Destroying  all  vain  reasonings^  and  every  high  thing  which  exalteth  itself-^ 
As  a  wall  or  rampart,  against  the  knowledge  of  God,  and  bringing  eveiy  thought, 
or  rather  faculty  of  the  mind,  tiito  captivity  to  the  obedience  of  Christ — Those 
•vil  VMSOiiiDfs  are  doetroyod.    The  mind  itself,  being  overcome  and  taken  cap- 

•]saidblv,10. 


CHAPTER  X.  465 

ledge  of  God,  and  bringing  every  thought  into  captivity  to  the 

6  obedience  of  Christ,  And  being  in  readiness  to  revenge  aU  disobe- 
dience, when  your  obedience  is  fulfilled. 

7  Do  ye  look  at  the  outward  appearance  of  things  ?  If  any  man  be 
confident  that  he  is  Christ's,  let  him  again  think  this  of  himself, 

8  that  as  he  »  Christ's,  so  are  we  also.  Yea,  if  I  should  boast  some- 
thing more  also  of  the  authority  which  the  Lord  hath  given  us  for 
edification,  and  not  for  your  destruction,  I  should  not  be  ashamed. 

9  That  I  may  not  seem  as  it  were  to  terrify  you  by  letters.     For  his 

10  letters  indeed,  say  they,  are  weighty  and  strong ;  but  hit  bodily 

11  presence  is  weak,  and  his  speech  contemptible.  Let  such  a  one 
think  this,  that  such  as  we  are  in  word  by  letters,  when  we  are 
absent,  such  are  we  also  in  deed,  when  we  are  present. 

12  For  we  presume  not  to  equal  or  to  compare  ourselves  with  some 
of  those  wno  recommend  themselves :  but  they  among  themselves 
limiting  themselves,  and  comparing  themselves  with  themselves, 

13  are  not  wise.  But  we  will  not  boastingly  extend  ourselves  beyond 
our  measure ;  but  according  to  the  measure  of  the  province  which 

14  God  hath  allotted  us,  a  measure  to  reach  even  unto  you.  For  we 
do  not  extend  ourselves  excessively,  as  not  reaching  to  you ;   for 

15  we  are  come  even  to  you,  in  the  Gospel  of  Christ :  Not  boastingly 
extending  ourselves  beyond  owr  measure,  in  the  labours  of  others ; 
bui  having  hope,  now  your  faith  is  increased,  to  be  enlarged  by 

16  you,  yet  still  within  our  province,  abundantly.  So  as  to  preach  the 
Gospel  in  the  regions  beyond  you,  not  to  boast  in  another's  province 

17  of  things  made  ready  to  our  hand.     But  he  that  glorieth,  let  him 

tive,  lays  down  all  authority  of  its  own,  and  entirely  givM  itaelf  up,  to  perform, 
for  the  time  to  come,  to  Chriat  ita.  conqueror,  the  obedienee  of  fiuth. 

6.  Being  in  readiness  to  revenge  all  disobedience — Not  only  bj  ■piritnal  oenaare, 
bat  miraculous  punishments :  token  your  obedienee  is  fulfiUed^Yfhen  the  sound 
part  of  you  have  given  proof  of  your  obedience,  so  that  I  am  in  no  danger  of 
punishing  the  innocent  with  the  guilty. 

7.  Do  ye  look  at  thM  outward  appearaneo  of  things  7— Does  any  of  jou  judge 
of  a  minuter  of  Christ  by  his  person,  or  any  outward  circumstance  ?  Let  him 
again  think  this  of  Aun«8{/'— Let  him  learn  it  from  his  own  reflection,  before  I 
convince  him  by  a  severer  method. 

8.  /  should  not  he  ashamed — Am  having  said  more  than  I  could  make  good. 

9.  I  say  this,  thai  I  tnay  not  seem  to  terrtfy  ysii  by  ltl(cr«— Threatening  more 
than  I  can  perform. 

^  10.  His  bodily  presence  is  iDeal>— His  stature  (says  St.  Chrysoetom)  was  low, 
his  body  crooked,  and  his  head  bald. 

13.  For  iM  presume  not — A  strong  irony,  to  equal  ourselves — ^As  partners  of  the 
same  office,  or  to  compare  ourselves — ^As  partakers  of  the  same  labour !  They 
among  themselves  limiting  themselves — Choosing  and  limiting  their  provinces  ac- 
cording to  their  own  fancy. 

13.  But  we  will  not — Like  them,  boastingiy  sstend  ourselves  beyond  our  measmng^ 
but  according  to.  the  measure  of  the  province  wUeh  Ood  haih  allotted  to  ue — ^To  me 
in  particular,  as  the  apostle  of  the  Qcntiles,  a  measure  which  reaches  even  unto 
you.  God  allotted  to  each  apostle  his  province,  and  the  measure  or  bounds 
thereof. 

14.  We  are  come  even  to  yow-^Bj  a  gradual,  regular  process,  having  taken  tiie 
intermediate  places  in  our  way,  in  preaching  the  Grospel  of  Christ. 

15.  Having  hope,  now  your  faith  is  increased—So  that  you  can  the  better  spare 
OS,  to  6s  enlarged  by  you  abundantly — ^That  is,  enaUed  by  you  to  go  stitt  farther. 

16.  In  *he  regions  beyond  yni— To  the  west  and  south,  when  the  Gmpel  had 
not  yet  beta  preached. 

30 


466  II.  CORINTHIANS. 

18  glory  in  the  I^^ml.     For  not  he  that  commendeth  himself  is  ap« 

proved,  but  whom  the  Lord  commendeth. 
XI.      I  wish  ye  would  bear  a  little  with  my  folly ;  yea,  bear  with 

2  me.  For  I  am  jealous  over  yon  with  a  godly  jealousy ;  for  I  have 
espoused  yon  to  one  husband,  that  I  may  present  you  as  a  chaste 

3  Tirgin  to  Christ.  But  I  fear  lest  as  the  serpent  deceived  Eve 
through  his  subtlety,  so  your  minds  should  be  corrupted  from  the 

4  simplicity  that  is  in  Christ.  If  indeed  he  that  cometh  preach  an* 
other  Jesus,  whom  we  have  not  preached,  or  if  ye  receive  another 
spirit,  ndiich  ye  have  not  received,  or  another  Gospel  which  ye  have 

5  not  accepted,  ye  might  well  bear  with  Atm.     But  I  suppose  that 

6  I  fall  notfiing  short  of  the  very  chief  apostles.  For  if  /  am  unskil- 
All  in  speech,  yet  not  in  knowledge :  but  we  have  been  thoroughly 

7  made  manifest  to  you  in  all  things.  Have  I  committed  an  offence 
in  humbling  myself,  that  ye  might  be  exalted,  because  I  have 

6  preached  the  Gospel  of  God  to  you  at  free  cost  ?  I  spoiled  other 
Churches,  taking  wages  of  them  to  serve  you :  and  when  I  was 

9  present  with  you  and  wanted,  I  was  chargeable  to  no  man.  For 
the  brethren  who  came  from  Macedonia  supplied  my  want ;  and  I 
have  in  all  things  kept  myself  from  being  burdensome,  and  will 

10  keep  myself.    As  the  truUi  of  Christ  is  in  me,  this  my  boasting 

1 1  shall  uot  be  stopped  in  the  regions  of  Achaia.     Wherefore  ?     Be- 

12  cause  I  love  you  not  ?     God  knoweth.     But  what  I  do,  I  will  do, 
that  I  may  cut  off  the  occasion  from  them  who  desire  occasion, 

13  that  wherein  they  boast,  they  may  be  found  even  as  we.     For 

XI.  1.  /  wi$h  ye  votUd  bear — So  does  he  pave  the  way,  for  what  might  other, 
wise  have  given  oflfence:  wtkmy  folly — Of  commending  myself ;  which  to  many 
may  appear  folly ;  and  really  would  be  to,  were  it  not  on  this  occasion  absolutely 


2.  For — The  oanse  of  his  seeming  folly  is  expressed  in  this  and  the  following 
verse ;  the  cause  why  they  should  bear  with  him,  ver.  4. 

3.  But  I  fear — Loye  is  full  of  these  feats ;  le»t  a$  the  eerpent — A  most  apposite 
eomparison,  deceived  Bve — Simple,  ignorant  of  evil,  hy  hie  euhtlety — ^Which  is  in 
the  highest  degree  dangerous  to  such  a  disposition ;  »  vow  minde — ^We  miy^ht 
therefore  be  tempted,  even  if  there  were  no  sm  in  us,  might  he  corrupted — Loemg 
their  virginal  purity,  from  the  eimplicity  that  i§  in  Chriet — ^That  simplicity  which 
is  lovingly  intent  on  him  alone,  seeking  no  other  person  or  thing. 

4.  If  indeed — Any  could  show  another  Saviour,  a  more  powerAil  spirit,  a  bet- 
ter Gospel,  ye  might  toell  bear  with  him — But  this  is  impossible. 

5.  If  I  am  unokilful  in  speech — If  I  speak  in  a  plain  unadorned  way,  like  an 
unlearned  person.    So  the  Greek  word  properly  signifies. 

7.  Hate  I  committed  an  offence — ^Will  any  turn  this  into  an  objection,  in  hum- 
Uing  myeeff— To  work  at  my  trade,  that  ye  might  be  esalied — To  be  children 
ofGod? 

8.  /  spoiled  other  Churches — ^I,  as  it  were,  took  the  spoils  of  them  :  it  is  a  mi. 
litary  term,  taking  wages  (or  pay,  another  military  word)  of  them — ^When  I  came 
to  you  at  first.  And  when  I  was  present  with  you  and  wanted — ^My  work  not 
quite  supplying  my  necessities,  I  was  chargeable  to  no  man — Of  Corinth. 

9.  For-— 1  chose  to  receive  help  from  the  poor  Macedonians,  rather  than  the 
rich  Corinthians !    Were  the  j>oor  in  all  ages  more  generous  than  the  rich  7 

10.  This  my  boasting  shall  not  he  sUmpea-—ToT  I  will  receive  nothing  fh>m  you. 

11.  Do  I  refiise  to  reoeiye  any  thmg  of  you,  because  I  love  you  not? — God 
knoweth  that  is  not  the  case. 

19.  Who  desire  any  occasion — ^To  censure  me :  that  wherein  they  boasts  they  may 
Mfsmmi  flvtn  as  w«— They  boasted  of  being  burdensome  to  no  man.  But  it  was 
t  vain  boast  In  tbam,  tboagh  not  in  tbe  ^iostle. 


CUAFl'ER  XI.  467 

sach  are  false  apostles,  deceitful  workers,  transforming  themselves 

14  into  apostles  of  Christ.   And  no  marvel ;  for  Satan  himself  is  trans- 

15  formed  into  an  angel  of  light.  Therefore  it  is  no  great  thing,  if  his 
ministers  also  be  transformed  as  the  ministers  of  righteousness; 

16  whose  end  shall  be  according  to  their  works.  I  say  again.  Let  no 
man  think  me  a  fool ;  but  if  otherwise,  yet  as  a  fool  receive  me, 

17  that  I  abo  may  boast  a  little.  What  I  speak  I  speak  not  after  the 
l^ord,  but  as  it  were  foolishly,  in  this  confidence  of  boasting. 

18  Seeing  many  glory  after  the  flesh,  I  will  glory  aUo.     For  ye,  being 

19  wise,  suffer  fools  willingly.     For  ye  suffer,  if  a  man  enslave  you,  if 

20  he  devour  ycm,  if  he  take  yrom  you,  if  he  exalt  himself,  if  be  smite 

21  you  on  the  face.  I  speak  with  regard  to  reproach,  as  though  we 
had  been  weak ;  whereas  in  whatever  any  is  confident,  (I  speak  as 

22  a  fool,)  I  am  confident  also.  Are  they  Hebrews  ?  so  am  I.  Are 
they  Israelites  ?  so  am  I.     Are  they  Uie  seed  of  Abraham  ?  so  am 

23  I.  Are  they  ministers  of  Christ  ?  (I  speak  foolishly)  I  am  more : 
in  laboors  more  abundant,  in  stripes  more  exceeding,  in  prisons 

24  more  abundant,  in  deaths  oflen.     Five  times  I  received  from  the 

25  Jews  forty  gtripes  save  one.  Thrice  I  was  beaten  with  rods, 
once  I  was  stoned,  thrice  I  have  been  shipwrecked,  a  day  and  a 

26  night  I  passed  in  the  deep :  In  joumeyings  often,  in  dangers  from 
rivers,  in  dangers  from  robbers,  in  dangers  from  my  own  country- 
men, in  dangers  from  the  heathen,  in  dangers  in  the  city,  in  dan- 
gers in  the  wilderness,  in  dangers  in  the  sea,  in  dangers  among 

27  false  brethren ;  In  labour  and  toil,  in  watchings  often,  in  hunger 

14.  Satan  himMtlf  1$  traruformed — Uies  to  traniform  himself;  to  pat  on  the 
fidrett  appear&nceB. 

15.  Therefore  it  is  no  great,  no  strange  thing — whoee  end — Notwithstanding  all 
their  dUgaises,  shall  be  according  to  their  works. 

16.  /  say  again — He  premises  a  neir  apology  to  this  new  commendation  of 
himself.  Let  no  man  think  me  a  fool — Let  none  think  I  do  this  without  the 
utmost  necessity.    But  if  any  do  think  me  foolish  herein,  yet  bear  with  my  folly. 

17.  lepeak  not  after  the  Lord — Not  by  an  express  command  from  him ;  though 
still  under  the  direction  of  his  Spirit :  kut  a»  it  were  foolitUy — In  such  a  manner 
as  many  may  think  foolish. 

18.  After  thefUeh — ^That  is,  in  external  things. 

19.  Being  wiee — ^A  beautiful  irony. 

SO.  For  ye  wffer — ^Not  only  the  roily,  but  the  gross  abases  of  those  false  apos- 
ties,  %f  a  man  enelave  you — Lord  it  over  you  in  the  most  arbitrary  manner,  {/*  he 
devour  you—rBj  his  exorbitant  demands,  (notwithstanding  his  boast  of  not  being 
burdensome,)  i/ Ac  take  from  you — By  open  yiolenoe,  if  he  exalt  himaelf—Bj  the 
most  unbounded  self  commendation,  if  he  omite  you  om  the  face — (A  very  possible 
case,)  under  pretence  of  Divine  zeal. 

21.  1 9feak  mih  regard  to  reproach,  ao  though  we  had  been  weak — I  say.  Boar 
with  me :  even  on  supposition  that  the  wealuiess  be  real,  which  they  reproach 
me  with. 

22.  Are  they  Hebrewe,  leraelitee,  the  ooed  of  Abraham — These  were  the  heads 
on  which  they  boasted. 

23.  /  am  more  so  than  they.  In  deathe  often — Surrounding  me  in  the  most 
dreadful  forms. 

24.  Five  timee  I  received  from  the  Jewe  forty  etripee  eave  one — ^Which  was  the 
utmost  that  the  law  allowed.  With  the  Romans,  he  sometimes  pleaded  his  pri- 
vilege as  a  Roman.     But  from  the  Jews  he  sufibred  all  things. 

25.  Thrice  I  have  been  ehipmrecked — Before  bis  voyage  to  Rome.  In  the  deep 
—Probably  floating  on  some  part  of  the  vessel. 

37.  In  cM  and  ndMiiest— Having  no  place  where  to  lay  my  bead :  no  oqd 


468  11.  CORINTHIANS. 

28  and  thirst,  in  fastings  often,   in  cold  and  nakedness.      Beside 
the  things  which  are  from  without,  that  which  rusheth  upon  me 

29  daily,  the  care  of  all  the  Churches.     Who  is  weak,  and  I  am  not 

30  weak  ?     Who  is  offended,  and  I  bum  not  ?     Since  I  must  glory,  I 

31  will  glory  of  things  that  concern  my  infirmities.     The  God  and 
Father  of  the  Lord  Jesus  Christ,  who  is  blessed  for  ever,  knoweth 

32  that  I  lie  not.     In  Damascus  the  governor  under  King  Aretas  kept 
the  city  of  the  Damascenes  with  a  guard,  being  determined  to 

33  apprehend  me.    But  I  was  let  down  through  a  window  in  a  basket 
by  the  wall,  and  escaped  from  his  hands. 

XII.    Surely  it  is  not  expedient  for  me  to  boast :  yet  I  will  come  to 

2  visions  and  revelations  of  the  Lord.  I  knew  a  man  in  Christ,  above 
fourteen  years  ago,  (whether  in  the  body  I  know  not,  or  out  of  the 
body  I  know  not ;  God  knoweth,)  such  a  one  caught  up  to  the 

3  third  heaven.    Yea,  I  knew  such  a  man,  (whether  in  the  body  or 

4  out  of  the  body  I  know  not,  God  knoweth.)  That  he  was  caught  up 
into  paradise,  and  heard  unspeakable  things,  which  it  is  not  possible 

n.  .  .  .  .  ■■    ■  .1  1  '      ■.  'J 

venient  raiment  to  cover  me.    Yet  appearing  before  noblemen,  governors,  kings ; 
and  not  being  ashamed. 

98.  Btnde  the  thingt  which  art  from  without — ^Which  I  suffer  on  the  account 
of  oUiers :  namely,  the  care  of  all  the  Churcheo — A  more  modest  expression  than 
if  he  had  said,  the  care  of  the  whole  Church,  All — Even  those  he  had  not  seen 
in  the  flesh.     St.  Peter  himself  could  not  have  said  this  in  so  strong  a  sense. 

29.  Who — So  he  had  not  only  the  care  of  the  Churches,  but  of  every  person 
therein,  is  weak,  and  I  am  not  weak — By  sympathy,  as  well  as  by  condescension. 
Who  i§  of  ended — Hindered  in,  or  turned  out  of  the  good  way,  and  J  bum  so<— < 
Being  pained  as  though  I  had  fire  in  my  bosom. 

30.  /  will  glory  of  the  thinge  that  concern  my  ir^firmitieo — Of  what  shows  my 
weakness,  rather  than  my  strength. 

32.  The  governor  under  Aretao — Song  of  Arabia  and  Syria,  of  which  Damas. 
COM  was  a  chief  city,  willing  to  oblige  the  Jews,  kept  the  city,  setting  guards  at 
all  the  gates  day  and  night. 

93.  Through  a  window — Of  a  house  which  stood  on  the  city  wall. 

XII.  1.  Jt  is  not  expedient — ^Unless  on  so  pressing  an  occasion.  Visions  aro 
seen,  revelations  heard. 

3.  /  knew  a  man  in  Christ — ^That  Is,  a  Christian.  It  is  plain  from  ver.  6,  7, 
that  he  means  himself,  though  in  modesty  he  speaks  as  of  a  third  person  ;  whe» 
ther  in  the  body,  or  out  of  the  body,  I  know  not — It  is  equally  possible  with  God^ 
to  present  distant  things  to  the  imagination  in  the  body,  as  if  the  soul  were 
absent  from  it,  and  present  with  them ;  or  to  transport  both  soul  and  body  for 
what  time  he  pleases  to  heaven;  or  to  transport  the  soul  only  thither  for  « 
•eason,  and  in  the  meantime  to  preserve  the  body  fit  for  its  re^ntrance.  But 
since  the  apostle  himself  did  not  know,  whether  his  soul  was  in  the  body,  or 
whether  one  or  both  were  actually  in  heaven,  it  would  be  vain  curiosity  for  us  to 
attempt  determining  it.  The  third  heaven — ^Where  God  is ;  far  above  the  aerial 
and  the  starry  heaven.  Some  suppose  it  was  here  the  apostle  was  let  into  the 
mystery  of  the  future  state  of  the  Church :  and  received  his  orders  to  turn  from 
tha  Jews  and  go  to  the  Gentiles. 

3.  Yea,  I  knew  such  a  man — That  at  another  time. 

4.  He  was  caught  up  into  paradise — ^The  seat  of  happy  spirits  in  their  separata 
state,  between  death  and  the  resurrection.  Things  which  it  is  not  possible  for 
mrnn  to  utter — Human  language  being  incapable  of  expressing  them.  Here  he 
anticipated  the  joyous  rest  of  the  righteous  that  die  in  the  Lord.  But  this  rap. 
tore  did  not  precede,  but  follow  afVer  his  being  caught  up  to  the  third  heaven. 
A  strong  intimation,  that  he  must  first  discharge  his  mission,  and  then  enter  into 
glory.  And  beyond  all  doubt,  such  a  foretaste  of  it  served  to  strengthen  him  in 
Jul  his  after  tnalsi  when  he  could  call  to  mind  the  very  joy  that  was  prepared 
for  him. 


CHAPTER  XII.  469 

5  for  man  to  utter.     Of  such  a  one  I  will  glory ;  but  I  will  not 

6  glory  of  myself,  uolesi^  in  my  infirmities.  Yet  if  I  should  resolve 
to  boast,  I  should  not  be  a  fool ;  for  I  spe^  the  truth :  but  I  for- 
bear, lest  any  one  should  think  of  me  above  what  he  seeth  me,  or 
heareth  from  me. 

7  And  lest  I  should  be  lifted  up  with  the  abundance  of  the  reve- 
lations, there  was  given  me  a  thorn  in  the  fiesh,  a  messenger  of 

8  Satan,  to  buffet  me,  lest  I  should  be  lifted  up.     Concerning  this, 

9  I  besought  the  Loid  thrice,  that  it  might  depart  from  me.  But 
he  said  to  me,  My  grace  is  sufficient  for  theo  ;  for  my  strength  is 
made  perfect  in  weakness.  Most  gladly  therefore  will  I  rather 
glory  in  my  weaknesses,  that  the  strength  of  Christ  may  rest  upon 

10  me.  Therefore  I  am  well  pleased  in  weaknesses,  in  reproaches, 
in  necessities,  in  persecutions,  in  distresses  for  Christ's  sake ; 

11  for  when  I  am  weak,  then  I  am  strong.  I  am  become  a  fool  in 
boasting ;  but  ye  have  compelled  me :  for  I  ought  to  have  been 
commended  by  you :  for  in  nothing  have  I  fallen  short  of  the  very 
chief  apostles,  though  I  am  nothing. 

12  Truly  the  signs  of  an  apostle  were  wrought  among  you,  in  all 

13  patience,  in  signs,  and  wonders,  and  mighty  deeds.  For  wherein 
were  ye  inferior  to  the  other  Churches,  unless  that  I  myself  was 

14  not  burdensome  to  you?     Forgive  me  this  wrong.    Behold,  the 

5.  Of  tuck  a  one  I  will — I  might,  glory :  hut  I  will  twi  glory  qf  myoelf—AM 
eoniidered  in  myielf. 

6.  Ytt  if  I  §iould  rewolve  to  glorv  (referring  to,  I  might  glory,)  of  inch  a  glo. 
rioiu  revelation,  /  ohould  not  be  a  fool — ^That  ii,  it  codid  not  jiutly  be  acconuted 
folly  to  relate  the  naked  truth.  But  I  forbear — I  speak  epaiingly  of  tbeie  tbingt, 
for  &ar  any  one  should  think  too  highly  of  me — O  where  is  this  fear  now  to  be 
found  7     Who  is  afraid  of  this  7 

7.  There  woe  given  me — By  the  wise  and  gracious  providence  of  God,  a  thorn 
in  the  Jleeh — A  Tisitation  more  painful  than  any  thorn  sticking  in  the  flesh ;  a 
messenger  or  angel  of  Satan  to  buffet  me — Perhaps  both  visibly  and  inTisibly : 
and  the  word  in  the  original  expresses  the  present  as  well  as  the  past  time. 
All  kinds  of  affliction  had  befallen  the  apostle.  Yet  none  of  those  did  be  de. 
precate.  But  here  he  speaks  of  one,  as  shove  all  the  rest,  one  that  macerated 
him  with  weakness,  and  by  the  pain  and  ignominy  of  it,  prevented  his  being 
lifted  up  more,  or  at  least  not  less,  than  the  most  vehement  headache  could 
have  done ;  which  many  of  the  ancients  say  he  laboured  under.  St.  Paul  seems 
to  have  had  a  fresh  fear  of  these  bofietinga  every  moment,  when  he  so  frequently 
represses  himself  in  his  boasting,  though  it  was  extorted  from  him  by  the  utmoet 
necessity. 

8.  Concerning  thio^-Ke  had  now  forgot  hia  being  lifted  up ;  J  hetought  the 
Lord  thrice — Ab  our  Lord  besought  his  Father. 

9.  But  he  eaid  to  me — In  answer  to  the  third  request.  My  grace  io  et^fficientfor 
thee — How  tender  a  repulse !  We  see  there  may  be  grace  where  there  is  the 
quickest  sense  of  pain.  My  strength  is  more  illustriously  displayed  by  the 
weakness  of  the  instrument.  Therefore  I  will  glory  in  my  weaknesses,  rather 
than  my  revelations,  that  the  strengrth  of  Christ  may  rest  upon  me.  Hie  Greek 
word  properly  means,  may  cover  me  all  over  like  a  tent.  We  ought  most  will, 
ingly  to  accept  whatever  tends  to  this  end,  however  contrary  to  flesh  and 
blood. 

10.  WieoAmesses^-Whether  proceeding  from  Satan  or  men ;  for  when  J  am 
weak — Deeply  conscious  of  my  weakness,  then  does  the  strength  of  Christ  rest 
upon  me. 

11.  Though  I  am  nothing — Of  myself. 

14.  The  third  tinw— Having  been  disappointed  twioe.  I  9eek  mt  ymtr»— 
Tour  gooda;  but  yen— Your  fooli. 


470  n.  CORINTHIANS, 

third  time  I  am  ready  to  come  to  you :  yet  I  will  not  be  burden- 
some  to  you ;  for  I  seek  not  yours,  but  you ;  for  the  children  ought 
not  to  lay  up  treasure  for  the  parents,  but  the  parents  for  the  chil- 

15  dren.     And  I  will  most  gladly  spend,  and  be  spent  for  your  souls, 

16  though  ihc  n;G7d  abundantly  I  love  you,  the  less  I  am  loved.  But 
be  it  so ;  I  did  not  burden  you :   but  being  crafty,  I  caught  you 

17  with  guile.     Did  I  make  a  gain  of  you  by  any  of  them  whom  I 

18  sent  to  you  ?  I  desired  Titus,  and  with  him  I  sent  a  brother.  Did 
Titus  make  a  gain  of  you  ?  Did  we  not  walk  in  the  same  spirit  ? 
In  the  same  steps  ? 

19  Think  ye  that  we  again  excuse  ourselves  to  you?  We  speak 
before  God  in  Christ,  and  all  things,  beloved,  for  your  edification. 

20  For  I  fear  lest  when  I  come,  I  should  not  find  you  such  as  I  would, 
and  lest  I  should  be  found  by  you  such  as  ye  would  not :  lest 
there  should  be  contentions,  envyings,  wraths,  strifes,  backbitings, 

21  whisperings,  swellings,  tumults :  Lest  my  God  should  humble  me 
when  I  come  to  you  again,  and  I  should  mourn  over  many  of  them 
who  had  sinned  before,  and  have  not  repented  of  the  uncleanness, 
and  fornication,  and  lasciviousness,  which  they  have  committed. 

XIII.   I  am  coming  to  you  this  third  time :  every  word  shall  be  esta- 

2  blished  by  the  mouth  of  two  or  three  witnesses.  I  told  you  be- 
fore, and  do  tell  you  beforehand,  (though  now  absent,  as  if  I  were 
present  the  second  time,)  those  who  had  sinned  before,  and  all  the 

3  rest,  that  if  I  come  again,  I  will  not  spare :  Since  ye  seek  a  proof 
of  Christ  speaking  in  me,  who  is  not  weak  toward  you,  but  power- 

4  ful  among  you.  For  though  he  was  crucified  through  weakness, 
yet  he  liveth  by  the  power  of  God ;  and  we  also  are  weak  with 
nim ;   but  we  shall  live  with  him,  by  the  power  of  God  in  you. 

5  Examine  yourselves  whether  ye  are  in  the  faith :  prove  yourselves. 

15.  /  totlZ  gladly  epend — All  I  have  ;  and  he  apeni — Myielf. 

16.  But,  tome  may  object.  Though  I  did  not  burden  you,  though  I  did  not  take 
any  thing  of  you  myself,  yet,  &ing  crafty,  I  caught  you  v)ith  guile — I  did 
teoretly  by  my  measenffcn  what  I  would  not  do  openly,  or  in  peraon. 

17.  I  aniwer  this  lying  accusation  by  appealing  to  plain  fact.  Did  I  make  a 
gain  of  you  by  THtu»^--OT  any  other  of  my  messengers  7  You  know  the  con- 
tnury. 

It  should  be  carefUlly  observed,  that  St.  P^ul  does  not  allow,  but  absolutely 
denies,  that  he  had  caught  them  with  guile — So  that  the  common  plea  for  guile, 
which  has  been  often  drawn  from  the  text,  is  utterly  without  foundation 

18.  /  deeired  Titut — ^To  go  to  you. 

19.  Think  ye  that  we  again  exeuee  oureelveef — ^That  I  speak  this  for  my  own 
■ike  7    No.    I  speak  all  this  for  yo*jr  sakes. 

91.  Who  had  einned  before — My  last  coming  to  Corinth.  Uneleannee^^^OT 
married  persons :  laeeivioueneu — Against  nature 

XIU.  1.  J  am  coming  thie  third  time — Ub  had  k«tB  aoming  twice  before, 
though  he  did  not  actually  come. 

8.  AU  the  reet — ^Who  have  since  then  sinned  in  any  of  these  kinds.  J  will  not 
■jwra — I  will  severely  punish  them. 

4.  He  wae  erueified  through  weakneeo — ^Through  the  impotence  of  human 
aature.  We  tdeo  are  weak  with  Atm— We  appear  weak  and  despicable  by  partak- 
faig  of  the  same  sufferings  for  his  sake  ;  but  we  ehall  Uve  with  him — Being  raised 
firom  the  dead ;  by  the  power  of  Ood  in  you — By  that  Divine  energy  which  is  now 
in  every  believer,  ver.  5. 

5.  JFVove  yourselves— Whether  ye  are  such  as  can,  or  such  na  eaoQot  bear  ths 
bent.    This  is  the  proper  meaning  of  the  word,  which  we  tninslat*  reprobates. 


CHAPTER  XIIL  471 

Do  ye  not  know  yourselves,  that  Jesus  Christ  is  in  you,  unless 

6  ye  are  reprobates  ?    And  I  trust,  ye  shall  know  that  we  are  not 

7  reprobates.  Now  I  pray  God,  that  ye. may  do  no  evil :  not  that  we 
may  appear  approved,  but  that  ye  may  do  that  which  is  good, 

8  though  we  should  be  as  reprobates.   For  we  can  do  nothing  against 

9  the  truth,  but  for  the  truUi.     For  we  rejoice,  when  we  are  weak 
and  ye  are  strong :  and  this  also  we  wish,  even  your  perfection. 

10  Therefore  I  write  these  things  being  absent,  lest  being  present  I 
should  use  severity,  according  to  the  power  which  the  Lord  hath 
given  me  for  edification,  and  not  for  destruction. 

1 1  Finally,  brethren,  farewell :  be  perfect,  be  of  good  comfort,  be 
of  one  mind,  live  in  peace,  and  the  God  of  love  and  peace  shall 

12  be  with  you.    Salute  one  another  with  a  holy  kiss.    All  the  sainta 

13  salute  you.    The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of 

14  God,  and  the  communion  of  the  Holy  Ghost,  Ife  with  you  all. 
Amen. 

Know  ye  not  younelveo,  that  Jeauo  Chriot  is  m  you — ^All  ChrifltNin  believers 
know  this  by  the  wHnen  and  by  the  fruit  of  hii  Spirit.  Some  tranilote  the 
wordi,  Jesna  Chriit  is  mmong  yoo,  that  is,  in  the  Charch  of  Corinth,  and  under- 
■tend  them  of  the  miraculooa  gifb,  and  the  power  of  Christ  which  attended  the 
eeniuies  of  the  apoetle. 

6.  And  I  trtut  ye  ekatt  know — By  proving  yonnelves,  not  by  patting  my 
authority  to  the  proof. 

7.  /  pray  €ha  tkat  ve  may  do  no  evil^^To  give  me  oecaiion  of  ahowing  my 
apoatoUcal  power.  I  do  not  desire  to  apoear  approved^-'By  miracolonsly  panish. 
ing  you ;  but  that  ye  may  do  that  whiek  is  tf"^  though  we  ohould  be  ao  repro^ 
kries— Having  no  occasion  to  give  that  proof  of  oar  apMtleship. 

6.  For  wt  can  do  nothing  againet  the  <n(f  A— Neither  against  that  which  is  Jast 
and  right,  nor  against  those  who  walk  according  to  the  troth  of  the  Gospel. 

9.  For  we  rejoice  when  we  are  weak — When  we  appear  so,  having  no  occasion 
to  show  our  apostolic  power.  And  thio  we  wioht  even  your  perfection — In  the 
faith  that  worketh  by  love. 

11.  Be  perfect — Aspire  to  the  highest  degree  of  holiness:  be  of  good  comfort 
— ^Filled  with  Divine  consolation :  be  of  one  msmi— Desire,  laboar,  pray  for  it, 
to  the  utmost  degree  that  is  possible. 

13.  The  grace — Or  favour,  of  our  Lord  Jeout  Christ — Bjr  which  alone  we  can 
come  to  the  Father ;  and  the  love  of  Ood — Manifested,  to  yoa,  and  abiding  in 
yoa ;  and  the  communion — Or  fellowship,  of  the  Holy  Qhoot — In  sJl  his  gifta  and 
graces. 

It  is  with  great  reason  that  this  comprehensive  and  instructive  blessing  is  pro- 
nounced at  the  close  of  our  solemn  assemblies.  And  it  is  a  very  indecent  thing 
to  see  so  many  quitting  them,  or  getting  into  postures  to  remove,  before  this 
short  sentence  can  be  ended. 

How  often  have  we  heard  this  awibl  benediction  pronounced  7  Let  us  study 
it  more  and  more,  that  we  may  yalue  it  proportionabiy,  that  we  may  either  deh. 
ver  or  receive  it  with  a  becoming  reverence;  with  eyes  and  hearts  lifted  up  to 
God,  who  giveth  the  Uesaing  oat  of  8ion,  and  Ule  Ibr  evermore. 


NOTES 


ST.  PAUL'S  EPISTLE  TO  THE  GALATIANS. 


Tan  apiitle  Is  not  written,  is  most  of  St.  Paol'i  are,  to  the  ChriatUns  of  a 
pwtioular  oitj,  bat  to  tboee  of  a  whole  countiT  in  Aaia  Minor,  the  metropolia 
of  which  was  Aneyra.  Theae  readily  embraced  the  Goapel ;  but  after  St.  rani 
had  left  them,  certain  men  came  among  them,  who  (like  thoae  mentioned,  Acta 
XT,)  taught  that  it  was  neoeaaaiyto  be  circnmciMd,  and  to  keep  the  Moaaic  law. 
TiMy  affirmed  that  all  the  other  apoatles  taught  ^ua :  that  St.  Paul  was  inferior 
to  them ;  and  that  even  he  aometimes  practised  and  recommended  the  law,  though 
at  other  times  he  opposed  it. 

The  first  part  therefore  of  this  epistle  is  spent  in  Tindicating  himself  and  his 
doctrine,  proTinj^,  1.  That  he  had  it  immediately  from  Christ  himself,  and  that 
ho  was  not  infonor  to  the  other  apostles :  2.  That  it  was  the  Tcry  same  whioh 
the  other  apostles  preached :  and  3.  That  hia  practice  was  consirtent  with  his 
dootrine. 

The  second  contains  proofs  drawn  from  the  Old  Teatament,  that  the  law  and 
•11  its  ceremonies  were  abolished  by  Christ. 

The  third  contains  practical  inferences ;  closed  with  his  usual  benediction. 

To  be  a  little  more  distinct, 

THn  nPISTLK  CONTADfS, 

I.  The  inscription Chap,  i,  1-5 

II.  The  calling  the  Galatians  back  to  the  true  Gospel ;  wherein  he 

1.  Reproves  them  for  leaTing  it 6-10 

9.  Asserts  the  authority  of  the  Gospel  he  had  jpreached,  who 
1.  Of  a  persecutor  was  made  an  apostle  by  an  mimediate  call 

from  heaTon 11-17 

9.  Was  no  way  inferior  to  Peter  himself 18-ii,  91 

3.  Defends  justification  by  faith,  and  again  reproTos  the  Gala- 
tians       ,        .        .        iii,l-iT,  11 

4i  Explains  the  same  thing  by  an  allegory  taken  out  of  the 

law  itself 13-^1 

5.  Exhorts  them  to  maintain  their  liberty    .....      t,  1-19 
Warns  them  not  to  abuse  it,  and  admomshes  them  to  walk 

not  after  the  fleah,  but  after  the  Spirit IS-vi,  10 

HL  The  conclusion 11-18 


GALATIANS. 


1  Paul,  an  apostle,  (not  of  men,  neither  by  man,  but  by  Jesus 

2  Christ,  and  God  the  Father,  who  raised  him  from  ihe  dead,)  And 

Verse  1.  Paul,  an  afottle — ^Here  it  was  neceaaair  for  St.  Pkul  to  assert  his 
authority.  Otherwise  ne  is  very  modeit  in  the  use  of  this  title.  He  seldom  men. 
tiona  it  when  he  mentions  others  in  the  salutations  with  himself,  as  in  the  Epiitlo 
to  the  Pbilippians  and  ThcMalonians ;  or  when  he  writes  about  secular  affairs,  as 
in  that  to  Philemon ;  nor  yet  in  writing  to  tlw  Hebrews,  because  he  waa  not  pro. 


CHAPTER  I.  473 

all  the  brethren  ivho  are  with  me,  to  the  Churche*  of  Galatia; 

3  Grace  be  to  you,  and  peace  from  God  the  Father,  and  the  Lord 

4  Jesus  Christ,  Who  gave  himself  for  our  sins,  that  he  might  deli?er 
us  from  the  present  evil  world,  according  to  the  will  of  our  God 

5  and  Father,  To  him  be  glory  for  ever  and  ever.    Amen. 

6  I  marvel  that  ye  are  so  soon  removed  from  him  who  called  you 

7  by  the  grace  of  Christ  to  another  Gospel.     Which  is  not  another ; 
but  there  are  some  that  trouble  you,  and  would  subvert  the  Gospel 

8  of  Christ.     But  if  we,  or  an  angel  from  heaven,  preach  to  yon  an- 
other Gospel  than  we  have  preached  to  you,  let  him  be  accursed. 

9  As  we  have  said  before,  so  I  say  now  again,  if  an^  one  preach  to 
you  another  Grospel  than  that  ye  received,  let  him  be  accursed. 

10  For  do  I  now  satisfy  men,  or  God  ?     Or  do  I  seek  to  please  men  ? 
For  if  I  still  pleased  men,  I  should  not  be  the  servant  of  Christ. 

11  But  I  certify  you,  brethren,  that  the  Gospel  which  was  preached 

12  by  me  is  not  according  to  man.     For  neither  did  1  receive  it  from 
man,  neither  was  1  taught  it,  but  by  the  revelation  of  Jesus  Christ. 


perlv  their  apostle ;  not  of  men — ^Not  eommiflsioned  firom  them ;  bat  from  God  the 
Father;  neither  iy  man — ^Neither  by  any  man  at  an  instrument,  bat  by  Jesus 
Christ ;  who  raised  him  from  the  ^ad— Of  which  it  was  the  peculiar  business  of 
an  apostle  to  bear  witness. 
9.  And  all  the  &refArcn— Who  agree  with  me  in  what  I  now  write. 

4.  That  he  might  delher  uefrom  the  present  enil  wcrld — From  the  |;oilt,  wick, 
edness,  and  misery  wherein  it  is  involved,  and  from  its  vain  and  foolish  customs 
and  pleasures ;  according  to  the  wiU  of  Ood — ^Without  any  merit  of  ours.  St. 
Pknl  begins  most  of  his  epistles  with  thanksgiving ;  but  writing  to  the  Galatians* 
be  inters  his  style,  and  first  sets  down  his  main  proposition,  That  bv  the  merits 
of  Christ  alone,  giving  himself  for  our  sins,  we  are  justified :  neither  does  he  term 
them  (as  he  does  others)  either  saints,  elect,  or  Churches  of  God. 

5.  To  whom  be  glory — For  this  his  gracious  will. 

6.  /  marvel  that  ye  are  eo  soon  remoeeil— Ailer  my  leaving  you,  from  him  who 
called  you  by  the  grace  of  Christ — His  gracious  Gospel,  and  his  gracious  power. 

7.  Whieh--indoed — is  not — properly — another  Gospel.  For  what  ye  haye  now 
received  is  no  Gospel  at  all.  It  is  not  glad,  but  heavy  tidings ;  as  setting  your 
acceptance  with  God  upon  terms  impossible  to  be  performed;  but  there  are 
some  that  trouble  you — ^Tlie  same  word  occurs,  Acts  xv,  24 ;  and  would — If  they 
were  able,  subvert  or  overthrow  the  Gospel  of  Christ — ^The  better  to  efieot  which, 
they  suggest  that  the  other  apostles,  yea,  and  I  myself,  insist  upon  the  observance 
of  the  law. 

8.  But  if  we — I  and  all  the  apostles,  or  an  angel  from  heaten — If  it  were  pos. 
stble,  preach  another  Cfospelf  let  him  be  aecurse£-^ni  off  from  Christ  and  God. 

9.  As — He  speaks  upon  mature  deliberation;  after  pausing,  it  seems,  be- 
tween  the  two  verses,  we — I  and  the  brethren  who  are  with  me,  ha9s  said 
before — Many  times,  in  effect,  if  not  in  terms,  so  /  say — All  those  brethren 
knew  the  truth  of  the  Gospel.  St.  Paul  knew  the  Galatians  had  received  the 
true  Gospel. 

10.  For— He  adds  the  reason  why  he  speaks  so  confidently,  do  I  now  satisfy 
men  ? — Is  this  what  I  aim  at  in  preaching  or  writing  7  t/  /  still — Since  I  was  an 
apostle,  pleased  men — Studied  to  please  them,  if  this  were  my  motive  of  action : 
nay,  if  I  did  in  fret  please  the  men  who  know  not  God,  /  should  not  be  the  ser» 
vant  of  Christ — ^Hear  this,  all  ye  who  vainly  hope  to  keep  in  frvour  both  with  God 
and  with  the  world. 

11.  But  I  certify  you,  brethren — ^He  does  not  till  now  give  them  even  this  ap. 
pellation ;  that  the  Gospel  which  was  preached  by  me — Among  you,  is  not  accords 
ing  ut  man — Not  from  man,  not  by  man,  not  suited  to  the  tests  of  man. 

12.  For  neither  did  M  receive  it — At  once,  nor  loos  /<atig^  it — Slowly  and  gnu 
dually,  by  an^  man ;  but  by  the  revelation  of  Jesus  CAritf— Our  Lord  revealed  to 
him  at  first  his  resurrection,  ascension,  and  the  calUng  of  the  Geatiloi,  and  hb 


474  GALATIANS. 

13  For  ye  have  heard  of  my  beliayiour  in  time  past  in  the  Jewish 
religion,  that  above  measure  I  persecuted  the  Church  of  God,  and 

14  wasted  it.     And  I  profited  in  the  Jewish  religion  above  many  of 
my  years  among  my  countrymen,  being  more  abundantly  zealous 

15  for  the  traditions  of  my  fathers.     But  when  it  pleased  God,  who 
separated  me  from  my  mother's  womb,  and  called  me  by  his  grace, 

16  To  reveal  his  Son  in  me,  that  I  might  preach  him  among  the  Gen- 

17  tiles,  I  did  not  confer  with  flesh  aind  blood :  Neither  did  I  go  up 
to  Jerusalem,  to  them  that  were  apostles  before  me ;  but  I  imme- 

18  diately  went  into  Arabia,  and  returned  again  to  Damascus.     Then 
after  three  years  I  went  up  to  Jerusalem  to  visit  Peter,  and  abode 

19  with  him  fifteen  days.     But  other  of  the  apostles  I  saw  none,  save 
do  James,  the  brother  of  the  Lord.     Now  the  things  which  I  write  to 

21  you,  behold,  before  God,  I  lie  not.     Afterward  I  came  into  the 

22  regions  of  Syria  and  Cilicia ;  And  I  was  unknown  by  face  to  the 

23  Churches  of  Judea  which  were  in  Christ :  But  only  they  had  heard. 
He  that  persecuted  us  in  time  past,  now  preacheth  the  faith  which 

24  once  he  destroyed.     And  they  glorified  God  in  me. 

U.       Then  fourteen  years  after  I  went  up  again  to  Jerusalem  with 

2  Barnabas,  taking  Titus  also  with  me.    But  I  went  up  by  revelation, 

and  laid  before  them  the  Gospel  which  I  preach  among  the  Gentiles ; 

own  apoftleship ;  and  told  him  then,  there  were  other  things  fbr  which  he  woold 
,  araear  to  him. 

Is.  I  ferteeuted  the  Church  of  Ood — That  ia,  the  believers  in  Christ. 

14.  Being  teaUnts  of  the  unwritten  traditione — Over  and  above  those  written 
ia  the  law. 

15.  But  when  it  pleated  Go<f— He  ascribes  nothing  to  his  own  merits,  endea- 
Toors,  or  sincerity,  who  eeparated  me  from  my  mother*§  toomb — Set  me  apart  for 
an  apostle,  as  he  did  Jeremiah  for  a  prophet,  Jer.  i,  5.  Such  an  unconditional 
predestination  as  this  may  consist  both  with  God*s  justice  and  mercy:  and 
eaiUd  me  hff  hie  grace — By  his  free  and  almighty  loTe,  to  be  both  a  Christian 
and  an  apostle. 

16.  To  reveal  hie  Son  in  me — By  the  powerful  operation  of  his  Spirit,  3  Cor. 
▼,  6,  as  well  as  to  me  by  the  heavenly  vision ;  that  I  might  preach  him  to  others 
—Which  I  should  have  been  ill  qualified  to  do,  had  I  not  first  known  him  myself: 
/  did  not  confer  ufithfleeh  and  blood — Being  fully  satisfied  of  the  Divine  will,  and 
determined  to  obey,  I  took  no  counsel  with  any  man,  neither  with  my  own  reason 
or  inclinations,  which  might  have  raised  numberless  objections. 

17.  Neither  did  I  go  up  to  Jeruealem — The  residence  of  the  apostles,  hut  J 
immediaUly  went  into  Arabia^  and  returned  again  to  Damaeeue — He  presup. 
poses  the  journey  to  Damascus,  in  which  he  was  converted,  as  being  known 
to  them  all. 

18.  Then  after  three  yeare — Wherein  I  had  given  full  proof  of  my  apostleship, 
/  toent  to  vieit  Peter — ^To  converse  with  him. 

19.  But  other  of  the  apoetlee  I  eaw  none,  eave  Jamee,  the  brother  (that  is,  the 
klnman)  of  the  Lord — Therefore  when  Barnabas  is  said  to  have  brought  him  in 
to  the  apostles,  Acts  ix,  27,  only  St.  Peter  and  St.  James  are  meant. 

S8.  i  wa$  unknown  hy  face  to  the  Churches  of  Judea — Except  to  that  of 
Jerusalem. 

94.  In  me — ^That  is,  on  my  account. 

II.  1.  Then  fourteen  yeare  after — My  first  journey  thither,  /  v)ent  up  again  to 
Jenualem^ThM  seems  to  be  the  journey  mentioned  Acts  zv ;  several  passages 
ban  referring  to  that  great  council,  wherein  all  the  apostles  showed  that  they 
were  of  the  same  judgment  with  him. 

9.  /  went  up — Not  by  any  command  from  them,  hut  by  an  express  revelation 
from  God,  and  laid  before  them — ^The  chief  of  the  Church  in  Jerusalem,  the 
€f09p§l  widdk  J  freaehed  among  tha  QentHeo^AGiM  xy,  4 ;  touching  justifica. 


CHAPTER  II.  475 

but  severally  to  those  of  eminence,  lest  by  any  means  I  should  run. 

3  or  should  have  run  in  vaui.    (But  neither  was  Titus,  who  was  with 

4  me,  being  a  Greek,  compoUed  to  bo  circumcised,  Because  of  false 
brethren  introduced  unawares,  who  had  slipped  in,  to  spy  out  our 
liberty  which  we  have  through  Christ  Jesus,  that  they  might  bring 

5  us  into  bondage :  To  whom  we  did  not  yield  by  submission,  no, 
not  an  hour,  that  the  truth  of  the  Gospel  might  continue  with  you.) 

C  And  they  who  undoubtedly  were  something,  {hut  whatsoever  they 
were  it  is  no  difference  to  me :  God  accepteth  no  man's  person,) 

7  they  who  undoubtedly  were  something,  added  nothing  to  me.  But 
on  the  contrary,  when  they  saw  that  I  was  entrusted  with  the  Gospel 

8  of  the  uncircumcison,  as  Peter  mth  that  of  the  circumcision:  (For 
he  that  wrought  effectually  in  Peter  for  the  apostleship  of  the  cir- 
cumcision, wrought  likewise  effectually  in  me  toward  the  Gentiles :) 

9  And  when  James,  and  Cephas,  and  John,  who  undoubtedly  were 
pillars,  knew  the  grace  that  was  given  to  me,  they  gave  the  right 
hands  of  fellowship  to  me  and  Barnabas,  that  we  should  go  to 

tion  by  fiuth  alone :  not  that  thej  might  confirm  me  therein ;  but  that  I  might 
femove  prejudice  fWun  them.  Yet  not  pablicly  at  firet,  kmt  weverMy  to  thote  of 
tfmnienee— Speaking  to  them  one  bv  one ;  leot  I  ohould  run,  or  ohomd  kmioo  run 
in  «atii — Leat  I  ahould  loee  the  fruit  either  of  mj  present  or  past  labours.  For 
they  might  have  greatly  hindered  this,  had  they  not  been  fhlly  satisfied  both  of 
his  mission  and  doctrine.  The  word  run  beautifiillj  expresses  the  swift  progress 
of  the  Gospel. 

3.  But  neithtr  toss  Tituo,  tsAo  woo  with  me — When  I  convened  with  them, 
compelled  to  be  eireumeieedr^A  clear  proof  that  none  ot'the  apostles  insisted  on 
the  circumcising  Gentile  believers.  The  sense  is,  and  it  is  true,  some  of  those 
ftJse  brethren  would  fain  have  compelled  Titos  to  be  circumeised ;  but  I  utterly 
refiised  it. 

4.  Beeauee  of  fidae  ftr«<ibvn— Who  seem  to  haye  urged  it,  inirodueed  unu^ 
iDores — Into  some  of  those  priTste  conferences  at  Jerusalem,  tsAo  hmd  olinped  in, 
to  emf  out  our  liberty-^From  the  ceremonial  law,  that  tkey  might — If  possible,  bring 
us  into  that  bondage  again. 

5.  To  whom  we  did  not  vield  hu  raAmissioii— Although  in  lore  he  would  have 
yielded  to  any.  With  such  won&rfiil  prudence  did  the  apostle  use  his  Christian 
liberty ;  circumcising  Timothy,  Acts  xvi,  3,  because  of  weak  brethren,  but  not 
Titos,  because  of  false  brethren ;  that  the  truth  of  the  Ooepelr—Tbai  is,  the  true 
genuine  Gospel,  might  continue  with  you — ^With  you,  Gentiles.  So  we  deftnd,  fi»r 
your  sakes,  the  privilege  which  you  would  give  up. 

6.  And  they  who  undoubtedly  were  eomething — Above  all  others,  {whmt  they 
were — How  eminent  soever,  it  ie  no  difference  to  me — So  that  I  should  alter 
either  my  doctrine  or  my  practice :  God  meeepteth  no  mmtife  peroon  For  any 
eminence  in  gifts  or  outward  prerogatives,)  in  that  oonferenoe.  mdded  nothing  to 
WW — Neither  as  to  doctrine  nor  mission. 

7.  But  whan  they  §aw — By  the  effects  which  I  laid  befbre  them,  yer.  8 ;  Acts 
XT.  151,  that  i  toos  entrueted  with  the  Ooepel  of  the  ttncircumasion-— That  is,  with 
the  charge  of  preaching  it  to  the  unciroumcised  heathens. 

8.  For  he  that  wrought  ^eetuaUy  in  Peter  for  the  apoetleohip  of  the  oireum 
eieionr— To  qualifV  him  for,  and  support  him  in,  the  discharge  of  that  ofiloe  to  the 
Jews,  wrought  likewise  effectually  in  and  by  me,  for  and  in  the  discharge  of  my 
office  toward  the  Gentiles. 

9.  And  when  James— Probably  named  first,  because  he  was  bishop  of  the 
Chureh  in  Jerusalem,  and  Cephao^-SpeMng  of  him  at  Jerusalem,  he  calls  him 
by  his  Hebrew  name,  and  John — Hence  it  appears  that  he  also  was  at  the 
council,  though  he  b  not  particularly  named  in  the  Acts :  who  umdauhtedly  were 
fUlare—Tho  principal  supporters  and  defendera  of  the  Gospel ;  knew — After  they 
had  heard  the  account  I  save  them,  the  grace — Of  apostleship,  which  ism  gioen 
Me,  lAs3r— In  the  name  of  all :  guvetomeandBomahao^yijfdlhwUbounr,  tho 


476  GALATIANS. 

10  the  Gentiles,  and  thej  to  the  circumcision :  Only  they  desired  that 
we  would  be  mindful  of  the  poor,  which  very  thing  I  also  was  for- 

11  ward  to  do.  But  when  Cephas  came  to  Antioch,  I  withstood  him 
13  to  the  face,  because  he  was  to  be  blamed.     For  before  some 

came  from  James,  he  ate  with  the  Gentiles :  but  when  they  were 
come,  he  withdrew  and  separated  himself,  fearing  those  of  Uie  cir- 

13  cumcision.     And  the  other  Jews  also  dissembled  with  him,  so  that 

14  even  Barnabas  was  carried  away  with  their  dissimulation.  But 
when  I  saw,  that  they  did  not  walk  uprightly,  according  to  the  trutli 
of  the  Gospel,  I  said  to  Peter  before  them  adl.  If  thou,  being  a  Jew, 
livest  af^r  the  manner  of  the  Gentiles,  and  not  of  the  Jews,  why 

15  compellest  thou  the  Gentiles  to  Judaize  ?     We  who  are  Jews  by 

16  nature,  and  not  sinners  of  the  Gentiles,  Even  we  (knowing  that  a 
man  is  not  justified  by  the  works  of  the  law,  but  by  the  faith  o( 
Jesus  Christ)  have  believed  in  Christ  Jesus,  that  we  might  be  jus- 

rigkt  hands  of  fellowship — ^Thoy  gave  us  their  hands  in  token  of  receiTing  ub  as 
their  fellow  labourers,  mntuallv  agreeing,  that  we — I  and  those  in  union  with  me, 
•AouM  go  to  the  OentiUs — Chieflj ;  and  they — ^With  those  that  were  in  union  with 
tbem,  chieflj  to  the  eirewnemon — ^The  Jews. 

10.  Of  the  poor — ^The  poor  Christians  in  Judea,  who  had  lost  all  they  had  for 
Christ's  sake. 

11.  But — The  argument  here  comes  to  the  height.  Paul  reproves  Peter  him. 
•dlf.  So  far  was  he  from  receiving  his  doctrine  from  man,  or  from  beinginferior 
to  the  ohief  of  the  apostles,  when  reter — Afterward,  came  to  iiiittocA-~Then  the 
chief  of  all  the  Gentile  Churches,  /  withstood  him  to  the  faee^  because  he  was  to 
he  Uanud — For  fear  of  man,  ver.  12,  for  dissimulation,  yer.  13,  and  for  not  walk. 
mg  uprightly,  ver.  14. 

IS.  And  the  other  believing  Jews — ^Who  were  at  Antioch,  dissembled  with  him : 
m  that  even  Barnabas  was  carried  away  with  their  dissimulation — ^Was  borne  away 
as  with  a  torrent,  into  the  same  ill  practice. 

14.  /  said  to  Cephas  before  them  all — See  Pkul  single  against  Peter  and  all  the 
Jews !  If  thou  being  a  Jew,  yet  livest  in  thy  ordinary  conversation,  after  the  man- 
msr  of  the  Oentiles — ^Not  observing  the  ceremonial  law,  which  thou  knowest  to 
be  now  aboliahed,  why  compellest  thou  the  Gentiles — By  withdrawing  thyself,  and 
all  the  ministers  from  them,  either  to  Judaize,  to  keep  the  ceremonial  law,  or  to 
be  excluded  from  Church  communion  ? 

15.  We — St.  Paul,  to  spare  St.  Peter,  drops  the  first  penon  singular,  and 
speaks  in  the  plural  numlwr.  Verse  18,  he  speaks  in  the  first  person  singular 
again  by  a  figure,  and  without  a  figure,  ver.  19,  Slc,  who  are  Jews  by  nature — 
By  birth,  not  proselytes  only,  and  not  sinners  of  the  Oentiles — ^That  is,  not  sinfiil 
Gentiles ;  not  such  gross,  enormous,  abandoned  sinners,  as  the  heathens  gene, 
lally  were. 

16.  Knowing  that  a  man  is  not  justified  by  the  works  of  the  law — Not  even  of 
the  moral,  much  less  the  ceremonial  law,  but  by  the  faith  of  Jesus  Christ — ^That 
is,  by  faith  in  him.  The  name  Jesus  was  first  known  by  the  Gentiles :  the  name 
Christ  by  the  Jews.  And  they  are  not  always  placed  promiscuously,  but  gene, 
nlly,  in  a  more  solemn  way  of  speaking,  the  ap<Mtle  says  Christ  Jesus,  in  a  more 
fiuniliar,  Jesus  Christ,  even  we — And  how  much  more  must  the  Gentiles,  who 
have  still  less  pretence  to  depend  on  their  own  works  7  Have  believed—Knowing 
there  is  no  other  way.  Beeatise^-Considering  the  demands  of  the  law,  and  the 
Mate  of  human  nature,  it  is  evident,  that  by  the  works  of  the  law — By  such  an 
obedience  as  it  requires,  shall  no  flesh  living — No  human  creature,  Jew  or  Gen. 
tile,  be  justified.  Hitherto  St.  Paul  had  bMn  considering  that  single  question, 
*'  Are  Christians  obliged  to  observe  the  ceremonial  law  7**  But  he  here  insensibly 
goes  farther,  and  by  citing  this  scripture  shows,  that  what  he  spoke  directly  of 
the  ceremonial,  included  also  the  moral  law.  For  DaTid  undoubtedly  did  so, 
when  he  said,  (Psalm  cxliii,  2,  the  place  here  referred  to.)  In  thy  sight  shall  no 
van  liTing  be  justified :  whioh  the  aportle  likewise  explains,  Rom.  iii,  19,  30,  in 
neh  a  maaiier  as  eaa  agree  to  none  but  the  moral  law 


CHAPTER  III.  477 

tified  by  the  faith  of  Christ,  and  not  by  the  works  of  the  law,  be- 

17  cause  by  the  works  of  the  law  no  flesh  shall  be  justified.     But  if 
while  we  seek  to  be  justified  by  Christ,  we  ourselves  also  are  found 

18  sinners,  ts  Christ  therefore  the  minister  of  sin?    God  forbid.     For 
if  I  build  again  the  things  which  I  destroyed,  I  make  myself  a  trans- 

t9  grosser.     For  I  through  the  law  am  dead  to  the  law,  that  I  may 

y)  live  to  God.     I  am  crucified  with  Christ,  and  I  live  no  longer,  but 

Christ  liveth  in  me,  and  the  life  that  I  now  live  in  the  flesh,  I  live 

by  faith  in  the  Son  of  God,  who  loved  me  and  delivered  up  himself 

tl  for  me.    I  do  not  make  void  the  grace  of  God ;  for  if  righteousness 

t^  by  the  law,  then  Christ  died  in  vain. 
^l.     O  thoughtless  Galatians,  who  hath  bewitched  you,  befa.  >  whose 
eyes  Jesus  Christ  hath  been  evidently  set  forth,  crucified  hriong 
rou  ?     This  only  would  I  learn  of  you.  Did  ye  receive  the  Sjnrit 
oy  the  works  of  the  law,  or  by  the  hearing  of  faith  ?     Are  ye  so 

17.  But  if  whiU  we  §eek  to  be  juatified  by  Ckriet^  we  oureelves  are  still  found 
Atnaere — If  we  continue  in  lin,  will  it  therefore  follow,  that  Christ  is  the  minis 
ter  or  countenanceref  sin  7 

18.  By  no  means !  For  if  I  build  mgain^-By  sinful  inractice,  the  thing*  wUeh  I 
deetroyedr—By  my  preaching,  I  only  make  mym{f— Or  show  myself,  not  Christ, 
to  be  a  transgressor :  the  whole  blame  lies  on  me,  not  him  or  his  Gospel.  As  if 
he  had  said,  the  objection  were  just,  if  the  Gospel  nromised  justification  to  men 
continuing  in  sin.  But  it  does  not.  Therefore  it  any  who  profess  the  Gospel 
do  not  live  according  to  it,  they  arc  sinners,  it  is  certain ;  bat  not  justified,  and 
so  the  Gospel  is  clear. 

19.  For  I  through  the  law — Applied  by  the  Spirit  to  my  heart,  and  deeply  con- 
vincing  me  of  my  utter  sinfulness  and  helplessness,  am  dead  to  the  law — To  all 
hope  of  justification  from  it,  that  J  may  live  to  Ood^-'Soi  continue  in  sin.  Fo' 
this  very  end  am  I  (in  this  sense)  fireed  from  the  law,  that  I  may  be  fireed  firom 
sin. 

30.  The  apostle  goes  on  to  describe  how  he  is  freed  from  sin ;  how  far  he  is 
from  continuing  therein.  /  mn  crucified  with  Chriet — Made  conformable  to  his 
ileath ;  the  body  ofein  i*  deetroyed,  Rom.  vi,  6,  and  /—As  to  my  corrupt  nature, 
live  no  longer — Being  dead  to  sin :  but  Christ  liveth  within  me — Is  a  fountain  of 
life  in  ray  inmost  soul,  from  which  all  my  tempers,  words,  and  actions  flow. 
And  the  life  that  I  now  live  in  the  flesh — Even  in  this  mortal  body,  /  live  by  faith 
in  the  Son  of  Ood — I  derive  every  moment  that  sopematural  principle ;  from  a 
Divine  evidence  and  conviction,  that  he  loved  me,  and  delivered  up  himself  for  me. 

91.  Meantime,  /  do  not  make  void — In  seeking  to  be  justified  by  my  own  works ; 
the  fraee  of  Ood~~The  free  love  of  God  in  Christ  Jesus.  But  they  do,  who  seek 
jj^fioation  by  the  law :  for  if  righteousness  is  by  the  law — If  men  might  be  jus. 
tified  by  their  obedience  to  tne  law,  moral  or  ceremonial,  then  Christ  died  in 
vain — ^Without  any  necessity  for  it,  since  men  might  have  been  saved  without 
liis  death ;  might  by  our  own  obedience  have  been  ooih  discharged  from  condem. 
nation,  and  entitled  to  eternal  life. 

III.  1.  O  thoughtless  Oalatians — He  breaks  in  upon  them  with  a  beautifiil  ab- 
ruptness,  who  hath  bewitched  you — ^Thus  to  contradict  both  your  own  reason  and 
ozperience,  before  whose  eyes  Jesus  Christ  hath  been  as  evidently  set  forth—By  our 
preaching,  as  if  he  had  been  crucified  among  you. 

3.  This  only  would  I  learn  of  you — That  is,  this  one  argument  might  convince 
fou.  Did  ye  receive  the  witness  and  fruit  of  the  Spirit,  by  performing  the  works 
if  the  law,  or  by  hearing  of  and  receiring  faith. 

3.  Are  ye  so  thoughtless  T — As  not  to  consider  what  you  have  yourselves  ezpe. 
ienced  7  Having  ligun  in  the  Spirit — Having  set  out  under  the  light  and  power 
of  the  Spirit  bv  faith ;  do  ye  now,  when  ye  ought  to  be  mora  spiritual,  and 
more  acquainted  with  the  power  of  faith,  expect  to  be  made  perfect  by  the  flesh  7 
Do  you  think  to  complete  either  your  justification  or  sanctification,  Inr  giving  up 
that  faith,  and  depending  on  the  law,  which  u  a  gross  and  carnal  thing,  when 
tf  pposod  to  the  Gospel  f 


478  GALATIANS. 

thoughtless  ?    Having  begun  in  the  Spirit,  are  ye  now  made  per- 

4  feet  by  the  flesh  ?     Have  ye  suffered  so  many  things  in  vain  ?     If 

5  it  be  yet  in  vain  ?  Doth  he  that  ministereth  the  Spirit  to  you,  and 
worketh  miracles  among  you,  do  it  by  the  works  of  the  law,  or  by 

6  the  hearing  of  faith  ?    As  Abraham  *  behoved  God,  and  it  was  im« 

7  puted  to  him  for  righteousness.     Know  then  that  they  who  are  of 

8  faith,  these  are  the  sons  of  Abraham.  And  the  Scripture  foresee- 
ing that  God  would  justify  the  Gentiles  by  faith,  declared  before 
the  glad  tidings  to  Abraham,  fli^  ^e®  BhaW  all  the  nations  be 

9  blessed.     So  thea  they  who  are  of  faith  are  blessed  with  faitliful 

10  Abraham.  For  as  many  as  are  of  the  works  of  the  law  are  under 
a  curse  ;  for  it  is  written,  X  Cursed  is  every  one  who  continueth 
not  in  all  things  which  are  written  in  the  book  of  the  law,  to  do 

11  them.     But  that  none  is  justified  by  the  law  in  the  sight  of  God  is 

12  evident ;  for  §  the  just  shall  live  by  faith.     Now  the  law  is  not  of 

13  faith ;  but  Q  he  that  doeth  them  shall  live  by  them.    Christ  hath 

4.  Have  ye  m^ered — Both  from  the  zoaloas  Jews  and  from  the  heathens,  to 
many  thinga — For  adhering  to  the  Gospel,  in  vain — So  as  to  lose  all  the  blessinsrs 
wkieh  ye  might  have  obtained,  by  enduring  to  the  end,  if  it  be  vet  in  vain — Ab  if 
tVs  had  said,  I  hope  better  things,  OTen  that  ye  will  endure  to  the  end. 

5.  And  at  the  present  time,  doth  he  that  ministereth  the  gift  of  the  Spirit  to 
TOO,  and  worketh  miracles  among  you,  do  it  by  tke  works  of  the  law  ? — ^That  is. 
Ml  confirmation  of  his  preaching  justification  by  works  7  Or  of  his  preaching 
jwtifioation  by  faith  ? 

6.  Doubtless  in  confirmation  of  that  grand  doctrine,  that  we  are  justified  by 
ftith,  even  as  Abraham  was.  The  apostle,  both  in  this  and  in  the  Epistle  to  the 
Komans,  makes  great  use  of  the  instance  of  Abraham :  the  rather,  because  from 
Abraham  the  Jews  drew  their  great  argument,  (as  they  do  this  day,)  both  for 
their  own  continuance  in  Judaism,  and  for  denying  the  Gentiles  to  be  the  Church 
of  God. 

7.  JTnew  then,  that  they  who  are  partakers  of  his  faith,  these,  and  these  only, 
•re  the  sons  of  Abraham :  and  therefore  heirs  of  the  promises  made  to  him. 

8.  And  the  Scripture — ^That  is,  the  Holy  Spirit,  who  gave  the  Scripture,  fore, 
seeing  that  God  would  justify  the  Gentiles  also  by  faith,  declared  before — So  great 
li  the  excellency  and  fulness  of  the  Scripture,  that  all  the  things  which  can  ever 
be  controverted,  are  therein  both  foreseen  and  determined,  in  or  through  thee — 
As  the  Father  of  the  Messiah,  shall  all  the  nations  be  blessed. 

9.  So  then  all  they,  and  they  only,  who  are  of  faith — Who  truly  believe,  are 
Umoed  with  faithful  Abraham — ReoeiTe  the  blessing  as  he  did,  namely,  by  faith. 

10.  They  only  receive  it :  for  a$  many  ae  are  of  the  worko  of  the  law — As  God 
deals  with  on  that  fooUng,  only  on  the  terms  the  law  proposes,  are  under  a  euroe ; 
fer  it  is  written,  Curoed  is  every  one  who  continueth  not  in  all  things  which  are 
mritten  in  the  law — who  continueth  not  in  all  the  things — So  it  requires  what  no 
man  can  perform ;  namely,  perfect,  uninterrupted,  and  perpetual  obedience. 

11.  But  that  none  is  justified  by  his  obedience  to  the  law  in  the  sight  of  Ood — 
Whatever  roav  be  done  in  the  sight  of  man,  is  farther  evident  from  the  words  of 
ilab«kkuk.  The  just  shall  live  by  faith — ^That  is,  the  man  who  is  accounted  just 
or  righteous  before  God,  shall  continue  in  a  state  of  acceptance,  life,  and  salva. 
tioB,  by  faith.    This  is  the  way  God  hath  chosen. 

19.  And  the  law  is  not  of  faith — ^But  quite  opposite  to  it.  It  does  not  say,  Be- 
Ijsot,  but  do, 

19.  Christ — Christ  alone.  The  abruptness  of  the  sentence  shows  a  holy  in- 
dignation  at  those  who  reject  so  great  a  blessing,  hath  redeemed  us — Whether 
lews  or  Gentiles,  at  a  high  price,  from  the  curse  of  the  law — ^The  curse  of  God, 
which  the  law  denounces  against  all  transgressors  of  H,  being  made  a  curse  fot 
••—Taking  the  curse  upon  himself,  that  we  might  be  delivered  from  it,  willingl} 
■abmttting  to  that  death,  which  the  law  pronounces  peculiarly  accursed. 

•Oes.zv«CL       tOen.ziii,9.       t  I>««t.  zxvu,  36.       4Hab.a.4        f  Lev.  zviii,  & 


CHAPTER  III.  479 

redeemed  us  from  the  curse  of  the  law,  being  made  a  curse  for 
us :  (for  it  is  written,  *  Cursed  is  every  one  that  hangeth  on  a 

14  tree.)  That  the  blessing  of  Abraham  might  come  on  the  Gen- 
tiles through  Christ  Jesus,  that  we  might  receive  the  promise  of 

15  the  Spirit  through  faith.  I  speak  after  Sie  manner  of  men :  though 
it  be  but  a  man's  covenant,  yet  if  it  be  confirmed,  none  disannul- 

16  leth  or  addeth  thereto.  Now  the  promises  were  made  to  Abra- 
ham and  his  seed.     He  saith  not,  And  to  seeds,  as  of  many ;  but 

17  as  of  one,  f  And  to  thy  seed,  which  is  Christ.  And  this  I  say,  the 
covenant  which  was  before  confirmed  of  God  through  Christ, 
the  law,  which  was  four  hundred  and  thirty  years  aAer,  doth  not 

18  disannul,  so  as  to  make  the  promise  of  no  ufiect.  And  again,  if  the 
inheritance  be  by  the  law,  it  is  no  more  by  promise ;  bat  God  gave 

19  t^  to  Abraham  by  promise.  Wherefore  then  teas  the  law  ?  It  was 
added  because  of  transgressions,  till  the  seed  should  come  to  whom 
the  promise  was  made :   and  it  tods  ordained  by  angels,  in  the 

20  hand  of  a  mediator.     Now  the  mediator  is  not  a  ptediatar  of 

14.  Thai  the  blewnng  •/  Ahraham~-Th»  Uetsing  promised  to  him,  wught  come 
•n  the  OentiUe — Alio  that  we,  who  believe,  whether  Je«re  or  Gentiles,  might  re. 
ceive  the  pntmee  •/  the  Spirit — ^Wfaich  incladee  all  the  other  promisea,  tJimigh 
faith — ^Not  W  workf ;  for  faith  looks  wholly  to  the  promiae. 

15.  /  epeak  mfter  the  manner  e/  men — I  illustrate  this  by  a  familiar  instance, 
taken  from  the  practice  of  men.  Though  it  be  but  a  man*e  covenant,  fet  if  it  be 
once  legally  confirmed,  none — ^No,  not  the  covenanter  himself,  (unless  something 
unforeseen  occur,  which  cannot  be  the  case  with  Grod,)  dieanmUleth  or  oddeth 
thereto — Any  new  conditions. 

16.  Now  the  promieeo  were  made  to  Abraham  and  hie  oeod — Several  promises 
were  made  to  Aoraham.  But  the  chief  of  all,  and  which  was  several  times  re. 
peated,  was  that  of  the  blessing  through  Christ.  Ho — ^That  is,  God,  eaith  not. 
And  to  eeede,  ae  of  manf — As  if  the  promise  were  made  to  several  kinds  of  seed ; 
but  ae  of  one — That  is,  one  kind  of  seed,  one  posterity,  one  kind  of  sons.  And 
to  all  these  the  blessing  belonged  by  promise,  which  i§  CAnst— Including  all  that 
believe  in  him. 

17.  And  thie  I  oaf — ^What  I  mean  is  this.  The  covenant  which  wae  before  eon. 
firmed  of  Ood — ^Bv  the  promise  itself,  by  the  repetition  of  it,  and  by  a  solemn 
oath,  concerning  the  blessing  all  nations  through  Chriet,  the  law  which  was  four 
hundred  and  thirty  year*  after — (Counting  from  the  time  when  the  promise  was 
first  made  to  Ahnlhani,  Gen.  xii,  3,  3,)  doth  not  dioamml,  eo  ae  to  make  the  pro. 
mioe  of  no  e^eef— With  regard  to  all  nations,  if  only  the  Jewish  were  to  receive 
it :  yea,  with  regard  to  them  also,  if  it  was  by  works,  so  as  to  supersede  it,  and 
introduce  another  way  of  obtaining  the  blessing. 

18.  And  again — ^This  is  a  new  argument.  The  former  was  drawn  from  the 
time,  this  from  the  nature  of  the  transaction,  if  the  eternal  inheritance  be  obtain, 
ed  by  keeping  the  law,  it  is  no  more  by  virtue  of  the  five  promioe  These  being 
just  opposite  to  each  other.    But  it  is  by  promise.    Therefore  it  is  not  by  the  law. 

19.  It  (the  ceremonial  law)  wae  added — ^To  tlie  promioe  becauee  of  tranegreo- 
oione — Probably,  the  yoke  of  the  ceremonial  law  was  inflicted  as  a  punishment 
for  the  nationu  sin  of  idolatry,  Exod.  xxziii,  1 ;  at  least  the  more  grievons  parts 
of  it ;  and  the  whole  of  it  was  a  prophetic  type  of  Christ.  The  moral  law  was 
added  to  the  promise,  to  discover  and  to  restrain  transgressions,  to  convince  men 
of  their  guilt  and  need  of  the  promise,  and  give  some  check  to  sin.  And  this 
law  passeth  not  away ;  but  the  ceremonial  law  was  only  introduced  till  Christ, 
the  seed,  to,  or  through  whom  the  promioe  wae  made,  ehotdd  come.  And  it  wae 
ordained  by  angele  tn  the  hand  of  a  mediator — It  was  not  given  to  Israel  like  the 
promise  to  Abraham,  immediately  from  God  himself,  but  was  conveyed  by  the 
ministry  of  angels  to  Moees,  and  delivered  into  his  hand  as  a  mediator  between 
God  and  them,  to  remind  them  of  the  great  Mediator. 

•  Dent  xzi,83.  fGen.  xrii,  la 


480  GALATIANS. 

21  one ;  but  God  is  one.  Is  then  the  law  against  the  promises  of 
God  ?  God  forbid.  But  if  there  had  been  a  law  given  which  could 
have  given  life,  verily  righteousness  would  have  been  by  the  law 

22  But  Uie  Scripture  hath  concluded  all  under  sin,  that  the  promise 
by  faith  of  Jesus  Christ  might  be  given  to  them  that  believe 

23  But  before  faith  came,  we  were  kept  under  the  law,  shut  up  toge- 

24  ther  unto  the  faith  which  was  to  be  revealed.  Wherefore  the  law 
was  our  schoolmaster  unto  Christ,  that  we  might  be  justified  by 

25  faith.    But  faith  being  come,  we  are  no  longer  under  a  schoolmaster. 

26  For  ye  are  all  sons  of  God  by  faith  in  Jesus  Christ.    For  as  many 

27  of  you  as  have  been  baptized  into  Christ,  have  put  on  Christ 

28  There  is  neither  Jew  nor  Greek,  tliere  is  neither  bond  nor  free, 
there  is  neither  male  nor  female ;  for  ye  are  all  one  in  Christ  Jesus 

29  And  if  ye  are  Christ's,  then  are  ye  the  seed  of  Abraham,  and  heirs 
according  to  the  promise. 

lY.      Now  I  say,  the  heir,  as  long  as  he  is  a  child,  differeth  nothins 

2  from  a  servant,  though  he  be  lord  of  all ;  But  is  under  tutors  and 

90.  Now  tki  mediator  U  not  a  mediator  of  one— There  must  be  two  parties,  or 
tliere  can  be  no  mediator  between  them :  but  God,  who  made  the  free  promise  to 
Abraham,  is  only  one  of  the  parties.  The  other,  Abraham,  was  not  present  at 
the  time  of  Moses.  Therefore  in  the  promise  Moses  had  nothing  to  do.  The 
law  wherein  he  was  concerned  was  a  transaction  of  quito  another  nature. 

dl.  Will  it  follow  from  hence,  that  the  law  ie  againet — Opposite  to  the  pro. 
miaes  of  God  7  By  no  means.  They  are  well  consistent.  But  yet  the  law  can. 
not  give  lifi),  as  the  promise  doth.  If  there  had  been  a  law  which  could  have  g^ven 
life — Which  could  have  entitled  a  sinner  to  life,  God  would  have  spared  his  own 
Bon,  and  righteousness,  or  justification,  with  all  the  blessings  consequent  upon 
it,  would  have  been  by  that  law. 

39.  But,  on  the  contrary,  the  SeripturCt  wherein  that  law  is  written,  hath  con- 
cluded aU  under  tin — Hath  shut  them  up  together  (so  the  word  properly  signi. 
fies,)  as  in  a  prison,  under  sentence  of  death,  to  the  end,  that  all  being  cut  ofi* 
from  expecting  justification  by  the  law,  the  promise  might  be  freely  given  to 
them  that  believe. 

33.  But  before  faith — ^That  is,  the  Gospel  dispensation,  came,  we  were  kept — 
As  in  close  oostody,  under  the  law — ^The  Mosaic  dispensation,  ohut  up  unto  the 
faith  which  wao  to  be  revealed — Reserved  and  prepared  for  the  Gospel  dispen. 
sation. 

34.  Wherefore  the  law  woo  our  ochoolmaoter  unto  ChriH — It  was  designed  to 
train  us  up  for  Christ.  And  this  it  did  both  by  its  commands,  which  showed 
the  need  we  had  of  his  atonement,  and  its  ceremonies,  which  all  pointed  us  to 
him. 

35.  But  faith — ^That  is,  the  Gospel  dispensation,  being  come,  we  are  no  longer 
under  that  schoolmaster,  the  Mosaic  dispensation. 

36.  For  ye — Christians,  are  all  adult  tone  of  Ood — And  so  need  a  schoolmaster 
no  longer. 

37.  For  as  many  of  you  as  have  testified  your  ftith,  bj  being  baptized  in  the 
name  of  Christ,  have  put  on  Chriot — Have  received  him  as  your  righteousness, 
and  are  therefore  sons  of  Grod  through  him. 

38.  There  is  neither  Jew  nor  Oreek — ^That  is,  there  is  no  difierehce  betweea 
tfasm ;  they  are  equally  accepted  through  faith.  There  ie  neither  male  nor  female 
•—Circumcision  being  laid  aside,  which  was  peculiar  to  males,  and  was  designed 
to  put  a  difference,  during  that  dispensation,  between  Jews  and  Gentiles. 

39.  If  ye  are  ChrioVo — That  is,  believers  in  him. 

IV.  1.  Now — To  illustrate  by  a  plain  similitude  the  preeminence  of  the  Chris 
tian  over  the  legal  dispensation,  the  heir  at  long  at  he  ie  a  child-^AB  he  is  under 
afe,  differeth  nothing  from  a  oervant — Not  being  at  liberty  either  to  use  or  enjoy 
his  estate,  though  he  be  lord — Proprietor  of  it  all. 

3  But  ie  under  tutora-^-AB  to  his  person ;  and  etewarde — ^As  to  his  substance 


CHAPTER  IV.  481 

3  stdwimls,  till  the  time  appointed  by  the  father.    So  we  also,  when 
we  were  children,  were  in  bondage  under  the  elements  of  the  world. 

4  But  when  the  fulness  of  the  time  was  come,  God  sent  forth  his  Son, 

5  made  of  a  woman,  made  under  the  law.  To  redeem  those  under  the 

6  law,  that  we  might  receive  the  adoption  of  sons.     And  because  ye 
are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts, 

7  crying,  Abba,  Father.     Wherefore  thou  art  no  more  a  servant, 
but  a  son ;   and  if  a  son,  then  an  heir  of  God  through  Christ. 

S  Indeed,  then  when  ye  knew  not  God,  ye  served  them  that  by  nature 

9  are  not  gods.     But  now  having  known  God,  or  rather  being  known 

of  God,  how  turn  ye  back  to  the  weak  and  poor  elements,  to  which 

10  ye  desire  to  be  in  bondage  again  ?     Ye  observe  days,  and  months, 

11  and  times,  and  years.    I  am  afraid  for  you,  lest  I  have  laboured 
among  you  in  vain. 

12  Brethren,  I  beseech  you,  be  ye  as  I  ctm;  for  I  also  am  as  ye 

13  were:  ye  have  not  injured  me  at  all.     Ye  know  that  notwithstand- 

3.  So  we — ^The  Chareh  of  God,  when  we  were  children — In  oar  minority,  under 
the  legral  diflpensation,  were  in  bondage — In  ft  kind  of  lenrile  ftate;  under  the 
eiemente  of  the  world^-Vnder  the  typical  obeenranoes  of  the  law,  which  wen  like 
the  first  elements  of  grammar,  the  A,  B,  C,  of  children ;  and  were  of  ao  groai  a 
nature,  as  hardly  to  carry  our  thoughts  beyond  this  world. 

4.  But  when  the  fulneee  of  the  time — Appointed  by  the  Father,  ver.  9,  woe 
come,  Ood  eent  forth — From  his  own  bosom,  his  Son,  miraculously  made  of  the 
substance  of  a  woman — A  virgin,  without  the  concurrence  of  a  man ;  made  under 
the  law — Both  under  the  precept,  and  under  the  curse  of  it. 

5.  To  redeem  those  under  tM  law — From  the  curse  of  it,  and  fVom  that  low, 
servile  state,  that  we — Jews  who  believe,  might  receive  the  adoptiim—AXL  the  pri- 
vileges  of  adult  sons. 

6.  And  because  ye — Gentiles  who  belieye,  are  also  thus  made  his  adult  sons, 
Ood  hath  eent  forth  the  Spirit  of  hie  Son  into  your  hearte  likewise,  erytng^  iiMa, 
Father — Enabling  vou  to  call  upon  God  both  with  the  confidence,  and  the  tem- 
pers  of  dutiful  children.  The  Hebrew  and  Greek  words  are  joined  together,  to 
express  the  joint  cry  of  the  Jews  and  Gentiles. 

7.  Wherefore  thou — ^Who  believest  in  Christ,  art  no  more  a  servant — ^Like  those 
who  are  under  the  law,  but  a  son — Of  mature  age ;  and  if  a  son,  then  an  heir  of, 
all  the  promises,  and  of  the  all-sufficient  God  himself. 

8.  Indeed,  then  when  ye  knew  not  God,  ye  served  them  that  by  nature — ^That  is, 
in  reality,  are  no  gods — And  so  were  under  a  far  worse  bondage  than  even  that 
of  the  Jews.    For  they  did  serve  the  true  God,  though  in  a  low,  slavish  manner. 

9.  But  now  being  known  of  Ood — As  his  beloved  children,  how  turn  ye  back  to 
the  weak  and  poor  elements — ^Weak,  utterly  unable  to  purge  your  conscience  from 
guilt,  or  to  give  that  filial  confidence  in  God :  poor — Incapable  of  enriching  the 
soul  with  such  holiness  exkd  happiness  as  ye  are  heirs  to.  Ye  desire  to  be  again 
in  bondage — ^Though  of  another  kind :  now  to  these  elements,  as  before  to  those 
idols. 

10.  Ye  observe  days — Jewish  Sabbaths ;  and  months — ^New  moons ;  and  times 
— As  that  of  the  passover,  pentocost,  and  the  feast  of  tabernacles ;  and  yeare — 
Annual  solemnities.  It  does  n6t  mean  sabbatic  years.  These  were  not  to  be 
observed  out  of  the  land  of  Canaan. 

11.  The  apostle  here  dropping  the  argument,  applies  to  the  afEections,  Ter. 
11-20,  and  humbles  himself  to  the  Galatians  with  an  inexpressible  tenderness. 

12.  Brethren,  I  beseech  you,  be  as  lam — Meet  me  in  mutual  lore;  for  I  am 
as  ye  were — I  still  love  you  as  affectionately  as  ye  once  loved  me.  Wny  should 
I  not  7  Ye  have  not  injured  me  at  aU—I  have  received  no  personal  injury  from 
you. 

13.  /  preached  to  you,  notwithetanding  ir^firmity  of  the  jCesA— That'  is,  not. 
withstanding  bodily  weakness,  and  under  great  disadvantage,  from  the  despicable* 
ness  of  my  outwaid  appearanoe 

31 


482  GALATIANS. 

ing  infinDity  of  the  flesh,  I  preached  the  Gospel  to  yon  at  first. 

14  And  ye  did  not  slight  or  disdain  my  temptation  which  was  in  the 

15  flesh,  but  received  me  as  an  angel  of  God,  as  Christ  Jesus.  What 
was  then  the  blessedness  ye  spake  of?  For  1  bear  you  witness, 
that,  if  possible,  ye  would  have  plucked  out  your  eyes,  and  have 

16  given  them  to  me.     Am  I  become  your  enemy  because  I  tell  you 

17  the  truth?     They  zealously  aflect  you,  but  not  well;  yea,  they 

18  would  exclude  yon,  that  ye  might  aflect  them.  Now  it  is  good  to 
be  lealous  in  a  good  thing  always,  and  not  only  while  I  am  present 

19  with  you.     My  little  children,  of  whom  I  travail  in  birth  again,  till 
2Q  Christ  be  formed  in  you,  I  could  wish  to  be  present  with  you  now 

and  to  change  my  voice ;  for  I  stand  in  doubt  of  you. 

21  Tell  me,  ye  that  would  be  under  the  law,  do  ye  not  hear  the  law  ? 

22  For  it  is  written,  *  Abraham  had   two   sons,  one  by  the  bond- 

23  woman,  another  by  the  free-woman.  And  he  of  the  bond-woman 
was  bom  after  the  flesh,  but  he  of  the  free-woman  by  promise. 

24  Which  things  are  an  allegory :  for  tliese  are  the  two  covenants ; 
one  from  Mount  Sinai,  bearing  children  to  bondage,  which  is  Agar. 

25  For  this  is  Mount  Sinai  in  Arabia,  and  answereth  to  Jerusalem  that 

26  now  is,  and  is  in  bondage  with  her  children.     But  Jerusalem  that 

14.  And  ye  did  not  alight  my  temptation — ^That  is,  ye  did  not  slight  or  disdain 
me  for  my  temptation,  my  thorn  in  the  flesh. 

15.  What  was  then  the  bleeaedneu  ye  epake  of  7 — On  which  ye  so  congratulated 
one  another ! 

17.  They — ^The  Jodaizing  teachers  who  are  come  among  yon,  zealously  affect 
you — Express  an  extraordinary  regard  for  jou :  hut  not  welC— Their  zeal  is  not 
according  to  knowledge,  neither  have  they  a  single  eye  to  your  spiritual  advan. 
tage ;  yea,  they  V)ottld  exclude  you — From  me  and  from  the  blessings  of  the  Gos- 
pel,  tiiat  ye  might  affect,  love,  and  esteem  them. 

18.  In  a  good  thing — In  what  is  really  worth  our  zeal.  True  zeal  is  only 
ftrvent  love. 

19.  My  little  children — ^He  speaks  as  a  parent,  both  with  authority,  and  the 
most  tender  sympathy,  toward  weak  and  sickly  children,  of  whom  I  travail 
in  birth  again — As  I  did  before,  ver.  13,  in  vehement  pain,  sorrow,  desire, 
prayer,  till  Christ  be  formed  in  you — ^Till  there  be  in  you  all  the  mind  that  was 
in  him. 

20.  /  could  wish  to  be  present  with  you  now — Particularly  in  this  exigence ; 
and  to  change — ^Variously  to  attemper  my  t?otc«— He  writes  with  much  softness ; 
but  he  would  speak  with  more.  The  voice  may  more  easfly  be  varied  according 
to  the  occasion  than  a  letter  can ;  for  I  stand  in  douht  ofyour—So  that  I  am  at  a 
loss  how  to  speak  at  this  distance. 

21.  Do  ye  not  hear  the  law — Regrard  what  it  says? 

23.  Was  born  after  thefiesh — In  a  natural  wav ;  by  promise — Through  that 
sopematural  strength  which  was  given  Abraham  m  consequence  of  the  promise. 

24.  Which  things  are  an  allegory — An  allegory  is  a  figurative  speech,  wherein 
one  thing  is  expressed,  and  snother  intended  :  for  those  two  sons  are  types  of  the 
two  covenants.  One  covenant  is  that  given  ynmt  Mount  Sinai^  which  beareth 
children  to  bondage — ^That  is,  all  who  are  under  this,  the  Jewish  covenant,  are  in 
bondage ;  which  covenant  is  typified  by  Agar. 

35.  For  this  is  Mount  Sinai^  in  Arabia — ^That  is,  the  type  of  Mount  Sinai ;  and 
answereth  {(^-Resembles  Jerusalem  that  now  is,  and  is  in  bondage — Like  Agar, 
both  to  the  law  and  to  the  Romans. 

36.  But  the  other  covenant  is  derived  from  Jerusalem  that  is  above,  which  is 
free,  like  Sarahr— -From  all  inward  and  outward  bonda^ ;  and  is  the  mother  of 
us  al{— That  is,  all  who  believe  in  Christ,  and  free  citizens  of  the  new  Jeru. 
•aiem. 

*  0«B  xzi,  2,  A. 


CHAPTER  V.  453 

27  is  above  is  free,  which  ia  the  mother  of  us  all.  (For  it  is  written, 
*  Rejoice,  thou  barren,  that  bearest  not ;  break  forth  and  cry,  thou 
that  travailest  not ;  for  the  desolate  hath  many  more  children  than 

28  she  that   hath  a  husband.)     Now  we,  brethren,  like  Isaac,  are 

29  children  of  promise.     But  as  then,  he  that  was  bom  after  the  flesh 

30  persecuted  him  that  was  bom  after  the  Spirit,  bo  it  is  now  also.  Bat 
what  saith  the  Scripture  ?  f  Cast  out  the  bond-woman  and  her 
son ;  for  the  son  of  the  bond-woman  shall  not  be  heir  with  the  son 

31  of  the  free-woman.  So  then,  brethren,  we  are  not  children  of  the 
bond-woman,  but  of  the  free. 

V.  Stand  fast,  therefore,  in  the  liberty  wherewith  Christ  hath  made 
us  free,  and  be  not  entangled  again  with  the  yoke  of  bondage. 

2  Behold,  I  Paul  say  unto  you.  If  ye  be  circumcised,  CLrist  will  pro- 

3  fit  you  nothing.     For  I  testify  again  to  every  man  that  is  circum- 

4  cised,  he  is  a  debtor  to  do  the  whole  law.     Christ  is  become  of  no 
effect  to  you,  whosoever  of  you  are  justified  by  the  law ;  ye  are 

5  fallen  from  grace.    For  we  through  the  Spirit  wait  for  the  hope  of 

6  righteousness  by  faith.     For  in  Christ  Jesus,  neither  circumcision 

27.  For  it  ia  written — ^Thoae  words  in  the  primary  teiuie  promiie  a  floiirishiii|f 
■tate  to  Judea,  after  its  desolation  by  the  Chaldeans.  Rejaieet  thou  bttrren,  that 
betrett  not — Ye  heathen  nations,  who,  like  a  barren  woman,  were  destitute  for 
many  a^es  of  a  seed  to  serve  the  Lord  ;  break  fortht  and  cry  aloud  for  ioy^  thou 
that  in  former  time  tronaileot  not;  for  the  deoolate  hath  many  ntore  children,  than 
$he  that  hath  a  huoband — For  ye  that  were  so  long  utterly  desolate,  shall  at 
length  bear  more  children  than  the  Jewish  Church,  which  was  of  old  espoosed 
to  God. 

26.  iVoiD  toe— Who  believe,  whether  Jews  or  Gentiles,  are  children  of  the  fro^ 
mioe — ^Noi  bom  in  a  natural  way,  but  by  the  supernatural  power  of  God.  And  as 
such  we  are  heirs  of  the  promise  made  to  believing  Abraham. 

29.  But  ao  then  he  that  wa$  bom  after  the  fleeh  pereeeuted  him  that  woe  bom 
after  the  Spirit^  to  it  ie  now  alao — And  so  it  will  be  in  all  ages  and  nations  to 
the  end  of  the  world. 

30.  But  what  oaith  the  Scripture  ? — Showing  the  consequence  of  this.  Caot  out 
the  bond-woman  and  her  oon — ^Who  mocked  Isaac.  In  like  manner  will  God  cast 
out  all  who  seek  to  be  justified  by  the  law;  especially  if  they  persecute  them 
who  are  his  children  by  faith. 

31.  So  then — ^To  sum  up  all,  we  who  believe  are  not  children  of  the  hond^ 
woman — Have  nothing  to  do  with  the  servile  Mosaic  dispensation ;  but  of  the 
free — Being  free  from  the  curse  and  the  bond  of  that  law,  and  from  the  power 
of  sin  and  Satan. 

V.  1.  S}andfagt  therefore  in  the  liberty — From  the  ceremonial  law,  wherewith 
Christ  hath  made  tis — And  all  believers,  free;  and  be  not  entangled  again  with 
the  yoke  of  legal  bondage. 

2.  If  ye  be  circumcised — ^And  seek  to  be  justified  thereby,  Christ — ^The  Chris- 
tian  institution,  will  profit  you  nothing — For  you  hereby  disclaim  Christ,  and  all 
the  blessings  which  are  through  faith  in  him. 

3.  /  testify  to  every  man—Every  OentUe  that  is  drcumcised-^He  thereby 
makes  himself  a  debtor — Obliges  himself,  at  the  peril  of  his  salvation,  to  do  the 
whole  law. 

4.  Therefore  Christ  is  become  of  no  effect  to  you — Who  seek  to  be  justified  by 
the  law.  Ye  are  fallen  from  grace — ^Ye  renounce. the  new  covenant,  xo  disclaim 
the  benefit  of  this  gracious  dispensation. 

5.  For  we — Who  believe  in  Christ,  who  are  under  the  Gospel  dispensation, 
through  the  Spirit — ^Without  any  of  those  carnal  ordinances,  wait  ybr— In  sure 
confidence  of^  attaining,  the  hope  of  righteousneso^-ThB  righteousness  we  hope 
for,  and  full  reward  of  it.  This  righteousness  we  receive  of  God  through  faith ; 
and  by  fiuth  we  shall  c  btain  the  reward. 

*  Isaiah  lir.  1.       f  Genesis  zxi,  1. 


CHAPTER  V.  485 

sireth  against  the  flesh,  (these  are  contrary  to  each  other,)  that  ye 

18  may  not  do  the  things  which  ye  would.     But  if  ye  are  led  by  the 

19  Spirit  ye  are  not  under  the  law.  Now  the  works  of  the  flesh  are 
manifest,  which  are  these,  adultery,  fornication,  nncleanness,  lasci< 

20  viousness,  Idolatry,  witchcraft,  enmities,  contentions,  emulations, 

21  wraths,  strifes,  divisions,  heresies,  Envyings,  murders,  drunkenness, 
revellings,  and  such  like  :  of  which  I  tell  you  before  (as  I  ha?e  also 
told  you  in  time  past)  that  they  who  practise  such  things  shall  not 

22  inherit  the  kingdom  of  God.     But  the  fruit  of  the  Spirit  is  love,  . 

23  joy,  peace,  long  suffering,  gentleness,  goodness,  fidelity.  Meekness, 

24  temperance ;    against  such  there  is  no  law.     And  they  that  are 

25  Christ's  have  crucified  the  flesh  with  its  affections  and  desires.    If 

26  we  live  by  the  Spirit,  let  us  also  walk  by  the  Spirit.  Be  not  de- 
sirous of  vain  glory,  provoking  one  another,  envying  one  another. 

■  ■      ■     "  I     ,       ■      ■  ,      .  I.I  ■  I      ■ 

trary  to  the  Spirit  of  God,  but  the  Spirit  against  the  fle9h—But  the  Holy  Soirit 
on  hif  part  oppoaea  your  evil  nature,  (these  an  contrary  to  each  other — ^The  fleah 
and  the  Spirit ;  there  can  be  no  agreement  between  them,)  that  ye  may  not  do  the 
things  which  ye  would — That  being  thua  strengthened  by  the  Spirit,  ye  may  not 
fulfil  the  desire  of  the  flesh,  as  otherwise  vo  would  do. 

18.  But  if  ye  are  led  by  the  Spirit — Of  liberty  and' love,  into  all  holinese,  ye 
are  not  under  the  law — ^Not  under  the  curse  or  bonda|re  of  it,  not  under  the  guilt 
or  the  power  of  sin. 

19.  ^010  the  works  of  the  flesh — By  which  that  inward  principle  is  discovered, 
are  manifest — Plain  and  undeniable.  Works  are  mentioned  in  the  plural,  be. 
cause  they  are  distinct  from,  and  often  inconsistent  with  each  other.  But  the 
fruit  of  the  Spirit  is  mentioned  in  the  singular,  ver.  22,  us  being  all  consistent 
and  connected  together,  which  are  these — He  enumerates  those  works  of  the 
flesh  to  which  the  Galatians  were  most  inclined ;  and  those  parts  <of  the  fruit  of 
the  Spirit,  of  which  they  stood  in  the  greatest  need ;  laseiviousness — The  Greek 
word  means,  any  thing  inward  or  outward,  that  is  contrary  to  chastity,  and  yet 
short  of  actual  uncleanness. 

20.  Idolatry,  witchcraft — ^That  this  means  witchcraft,  strictly  speaking,  (not 
poisoning,)  appears  from  its  being  joined  with  the  worship  of  devil  gods,  and 
not  with  murder.  This  is  frequently  and  solemnly  forbidden  in  the  Old  Testa, 
ment.  To  deny  therefore  that  there  is  or  ever  was  any  such  thing,  is  hy  plain 
eonsequence  to  deny  the  authority  both  of  the  Old  and  New  Testament.  l>tin. 
sions — In  domestic  or  civil  matters;  heresies — ore  divisions  in  religions  oom. 
rannities. 

21.  Revellings — Luzurious  ei^ertainments.  Some  of  the  works  here  motion, 
ed  are  wrought  principally,  if  not  entirely,  in  the  mind.  And  yet  thev  are  call. 
ed  works  of  the  fleshr'-Hence  it  is  clear,  the  apostle  does  not  by  the  flesh  mean 
the  body,  or  sensual  appetites  and  inclinations  only,  but  the  corruption  of  human 
nature,  as  it  spreads  through  all  thq  powers  of  the  soul,  as  well  as  the  members 
of  the  body :  of  which  I  tell  you  before — Before  the  event ;  I  forewarn  you. 

22.  Love — The  root  of  all  the  rest :  gentleness — ^Toward  all  men  ;  ignorant  and 
wicked  men  in  particular :  goodness—^he  Greek  word  means  all  that  is  benign, 
soft,  winning,  tender,  either  in  temper  or  behaviour. 

23.  Meekness — Holding  all  the  affections  and  passions  in  even  balance. 

24.  And  they  that  are  Chris fs — True  believers  in  him,  haye  thus  crucified  the 
ifesh — Nailed  it,  as  it  were,  to  a  cross,  whence  it  has  no  power  to  break  loose, 
but  is  continually  weaker  and  weaker ;  with  its  qffections  and  desires — AU  its 
evil  passions,  appetites,  and  inclinations. 

25.  If  we  live  by  the  Spirit — If  we  are  indeed  raised  from  the  dead,  and  are 
alive  to  God,  by  the  operation  of  his  Spirit ;  let  us  walk  by  the  Spirit — Let  nt 
follow  his  guidance,  in  all  our  tempers,  thoughts,  words,  and  actions. 

26.  Be  not  desirous  of  vain  glory— -Of  the  praise  or  esteem  of  men.  They  who 
do  not  carefullv  and  closely  rollow  the  Spint,  easily  slide  into  this ;  the  natural 
elects  of  which  are,  provoking  to  envy  them  that  are  beneath  as,  and  envying 
them  that  are  above  uik 


486  GALATIANS. 

TI.      Brethren,  if  a  man  be  overtaken  in  any  fault,  ye  who  are  spirit- 
ual restore  such  a  one    in  the   spirit  of  meekness ;    consider* 

2  ing  thyself,  lest  thou  also  be  tempted.     Bear  ye  one  another's 

3  burdens,  and  so  fulfil  the  law  of  Christ.     For  if  any  one  think  him- 
self to  be  something,  whereas  he  is  nothing,  he  deceiveth  himself. 

4  But  let  every  one  try  his  own  work,  and  then  shall  he  have  rejoic- 

5  ing  in  himself  alone,  and  not  in  another.     For  every  one  shall  bear 

6  his  own  burdens.     Let  him  that  is  taught  in  the  word  impart  to  him 

7  that  teacheth  in  all  good  things.     Be  not  deceived ;  Grod  is  not 
mocked ;  for  whatsoever  a  man  soweth,  that  also  shall  he  reap. 

8  For  he  that  soweth  to  his  flesh,  shall  cf  the  flesh  reap  corruption ; 
but  he  that  soweth  to  the  Spirit,  shall  of  the  Spirit  reap  life  ever- 

9  lasting.     But  let  us  not  be  weary  in  well  doing ;  for  in  due  season 
10  we  shall  reap,  if  we  faint  not.     Therefore  as  we  have  opportunity 

let  us  do  good  unto  all  men ;  but  especially  unto  them  who  are  of 
the  household  of  faith. 


VI.  I.  Brethren^  if  a  man  be  overtaken  in  any  fault — By  lurpriM,  ignotance, 
or  streaa  of  temptation,  ye  who  are  fpcrtttiol-r-Who  contiDue  to  kvo  and  walk  by 
the  Spirit,  reMore  tuck  a  one — By  reproof,  instruction,  or  exhortation.  Every  one 
who  can  ought  to  help  herein :  only  in  the  spirit  of  meekness.  This  is  essen- 
tial  to  a  spiritual  man.  And  in  this  lies  the  whole  force  of  the  cure  :  considering 
thyself — The  plural  is  beautifully  changed  into  the  singular.  Let  each  take  heed 
to  himself;  leet  thou  also  be  f«iii;)<c(2— Temptation  easily  and  swiftly  passes  from 
one  to  another ;  especially  if  a  man  endeavours  to  cure  another,  without  preserv- 
ing  bis  own  meekness. 

3.  Bear  ye  one  amoiher*»  burdens — Sympathize  with  and  assist  each  other  in  all 
yoar  weaknesses,  grievances,  trials,  and  so  fulfil  the  law  of  Christ — The  law  of 
Christ  (an  uncommon  expression)  is  the  law  of  love :  this  our  Lord  peculiarly  re< 
eommends;  this  he  makes  the  distinguishing  mark  of  his  disciples. 

3.  If  any  one  think  himself  to  be  something — Above  his  brethren ;  or,  by  any 
strength  of  his  own ;  when  he  is  nothing,  he  deceiveth  himself — He  alone  will  bear 
their  burdens  who  knows  himself  to  be  nothing. 

4.  But  let  every  man  try  his  own  work — ^Narrowly  examine  all  he  is,  and  all 
be  doth :  and  then  he  shall  have  rejoicing  in  himself— He  will  find, in  himself  mat. 
ter  of  rejoicing,  if  his  works  are  right  before  God ;  and  not  in  another — ^Mot  in 
glorying  over  others. 

5.  For  every  one  shall  hear  his  own  burden — In  that  day ;  shaH  give  an  aceouni 
of  himself  to  God. 

6.  Let  him  that  is  taught  impart  to  him  that  teacheth  all  inch  temporal  good 
things  as  he  stands  in  need  of. 

7.  CM  is  not  mocked — Although  they  attempt  to  mock  him,  who  think  to  reap 
otherwise  than  they  sow. 

8.  For  he  that  now  soweth  to  the  fUsh — That  follows  the  desires  of  corrupt  na. 
tare,  shall  hereafter  of  the  flesh— Out  of  this  very  seed,  reap  corruption — Death 
everlasting ;  hut  he  that  soweth  to  the  Spirit — ^That  follows  his  guidance  in  all 
his  tempers  and  conversation,  shall  of  the  Spirit — ^By  the  free  grace  and  power 
of  God,  reap  life  everlasting, 

9.  But  let  us  mit  he  weary  in  weU  doing — Let  us  persevere  in  sowing  to  the 
Spirit ;  for  in  due  season — ^When  the  harvest  is  come,  we  shall  reap,  if  we  fiuot 
not 

10.  Therefore  as  we  have  opportunity — ^At  whatever  time  or  place,  and  in  what. 
ever  manner  we  can.  The  opportunity  in  general  is,  our  lifetime  ;  but  there  are 
also  many  particular  opportunities.  Satan  is  quickened  in  doing  hurt,  by  the 
shortness  or  the  time.  Rev.  xii,  12.  By  the  same  consideration  let  us  be  quickened 
in  doing  good.  Let  us  do  good-^In  every  possible  kind,  and  in  every  possible 
degree  ;  unto  all  men — ^Neighbours  or  strangers,  good  or  evil,  friends  or  enemies  * 
hut  especially  to  them  who  are  of  the  household  of  faith — For  mil  believers  are  but 
one  family. 


CHAPTER  TI.  487 

11  Ye  lee  how  large  a  letter  I  have  written  to  you  with  my  own 

12  hand.     As  many  as  desire  to  make  a  fair  appearance  in  the  flesh, 
tliese  constrain  you  to  be  circumcised :  only  lest  they  should  suffer 

13  persecution  for  the  cross  of  Christ.     For  neither  they  themselves 
who  are  circumcised  keep  the  law ;  but  they  desire  to  have  you 

14  circumcised,  that  they  may  glory  in  your  flesh.     But  Grod  forbid 
that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ,  by 

15  which  the  world  is  crucified  to  me,  and  1  unto  the  world.     For 
neither  circumcision  is  any  thing,  nor  uncircumcision,  but  a  new 

1,G  creation.   And  as  many  as  shall  walk  by  this  rule,  peace  and  mercy 
be  upon  them,  and  upon  the  Israel  of  God. 

17  From  henceforth  let  none  trouble  me ;  for  I  bear  in  my  body  the 

18  marks  of  the  Liord  Jesus.     Brethren,  the  grace  of  the  Lord  Jesus 
Christ  be  with  your  spirit.    Amen. 

11.  Ye  eee  htne  large  a  letter — St.  Paal  had  not  yet  written  a  larger  to  any 
Charoh,  /  Aove  written  with  tny  own  hand — He  generally  wrote  1^  an  ama. 
nueniif. 

12.  Am  many  ae  denre  to  make  a  fair  aopearance  in  the/eek-^To  pieaerfe  a 
fair  character,  tAe«e  eonetrain  «ot»— Both  ov  their  example  and  iraportanitr,  ia 
be  eireumeieedr—'S ot  §o  mach  horn  a  princinle  of  conacience,  as  leet  they  ehonld 
m^fer  pereeeution — From  the  unbelieving  Jews,  for  the  eroee  ofChriet — For  main, 
taining  that  faith  in  a  crucified  Saviour  is  alone  sufficient  for  justification. 

13.  For  neither  they  themeelvee  keep  the  whole  law  So  fkr  are  they  from  a  seal 
for  it.  But  vet  they  desire  to  have  yoo  circumcised,  that  they  may  glory  in  your 
Heeh — ^That  tney  may  boast  of  you  as  their  proselytes,  and  make  a  merit  of  this 
with  the  other  Jews. 

14.  But  Ood  forbid  that  I  ehould  glory — Should  boast  of  any  thing  I  haye,  am, 
or  do ;  or  rely  on  any  thing  for  my  acceptance  with  God,  but  what  Christ  hath 
done  and  suffered  for  me :  by  means  of  which  the  world  ie  crucified  to  me— lAU 
the  things  and  persons  in  it  are  to  me  as  nothing ;  and  I  unto  the  world — I  am 
dead  to  all  worldly  pursuits,  cares,  desires,  and  enjoyments. 

15.  For  neither  eireumeieion  ie  any  things  nor  uncireumcieion — ^Neither  of  these 
is  of  any  account,  but  a  new  creation — ^^Vnereby  all  things  in  us  become  new. 

16.  And  ae  many  ae  walk  according  to  thie  rule — 1.  Glorying  only  in  the  cross 
of  Christ :  2.  Being  crucified  to  the  world ;  and,  3.  Created  anew ;  peace  and 
mercy  be  upon  them,  and  upon  the  lorael — ^That  is,  the  Church  of  God ;  which 
consists  of  all  those,  and  those  only,  of  every  nation  and  kindred,  who  walk  by 
this  rule. 

17.  From  henceforth  let  none  trouble  me — ^By  quarreb  and  dispntes,  for  I  bear — 
And  affliction  should  not  be  added  to  the  afflicted ;  in  my  body  the  marke  ^  the 
Lord  Jeeue — ^The  scars,  marks,  and  brands  of  my  sufierings  for  him. 


NOTES 


ST.  PAUL'S  EPISTLE  TO  THE  EPHESIANS 


Ethuui  wm  the  chief  city  of  that  part  of  Aaia,  which  was  a  Roman  prorince. 
Hove  8L  Panl  preached  fc*r  three  yean.  Acts  zx,  31«  and  fh>m  hence  the  Goapel 
iraa  spread  throaghout  the  whole  prorince,  Acts  ziz,  10.  At  his  taking  leave 
of  the  Church  there,  he  forewarned  them  both  of  great  persecutions  from  with. 
oat,  and  of  divers  heresies  and  schisms,  which  woold  arise  among  themselves. 
Aad  aoooidingly  he  writes  this  epistle  (nearly  resembling  that  to  the  Colossians, 
written  about  the  same  time)  to  establish  them  in  the  doctrine  he  had  delivered, 
to  arm  them  against  &lse  teachers,  and  to  build  them  up  in  love  and  holiness, 
both  of  heart  and  conversation. 

Ha  begins  this,  as  most  of  his  epistles,  with  thanksgiving  to  God  for  their 
OBibncing  and  adhering  to  the  Gospel.  He  shows  the  inestimable  blessings 
Mid  advantages  they  received  thereby,  as  &r  above  all  the  Jewish  privileges, 
•■  all  the  wisdom  and  philosophy  of  the  heathens.  He  proves  that  our  Lora  is 
tiio  Head  of  the  whole  Church ;  of  angels  and  spirits,  the  Church  triumphant, 
and  of  Jews  and  Gentiles,  now  equally  members  of  the  Church  militant.  In 
Uw  three  last  chapters  he  ezhorts  thom  to  various  duties,  civil  and  religious, 
pononal  and  relative,  suitable  to  their  Christian  character,  privileges,  assistances, 
and  obligations. 

IN  TBIS  KMBTLS  WS  MAY  OBSIIVS, 

L  The  inserij^tion Chap,  i,  1,  3 

IL  The  doctnne  pathetically  explained,  which  contains, 

1.  liaise  to  God  for  the  whole  Gospel  blessing        ....  3-14 

,With  thanksgiving  and  prajrer  for  the  saints         ....  15-ii,  10 

S.  A  more  particular  admonition,  concerning  their  once  misera- 

hie,  but  now  happy  condition    ••••••.  11-93 

A  prayer  for  their  eiAablishment  ..•••••  iii,  1-19 

Adozology 20,31 

JIL  The  exhortation, 
1.  General,  to  walk  worthy  of  their  calling,  agreeably  to, 

1.  The  unity  of  the  Spirit,  and  the  diversity  of  his  gifts.       •        .  iv,  1-16 

9.  The  difference  between  their  fonner  and  their  iweaent  state    •  17-34 
9.  Particular. 
To  avoid, 

1.  Lying 25 

9.  Anger 36, 37 

3.  Theft 38 

4.  Corrupt  communication  •••.•.•.  39, 39 

5.  Bitterness 31-v,  3 

6.  Uncleanness 3-14 

7.  Drunkenness 15-31 

With  a  commendation  of  the  opposite  virtues. 

To  do  their  duty,  as 

1.  Wives  and  husbands 33-33 

3.  Children  and  parents vi,  1-4 

3.  Servants  and  masters 5-9 

8.  Final;  to  war  the  spiritual  war&re l(X-30 

IV.  The  conclusion 91-34 


EPUESIANS. 


1  Paul,  an  apostle  of  Jesus  Christ  by  the  will  of  God,  to  the 
saints  who  are  at  Ephesus,  even  to  the  faithful  in  Christ  Jesus : 

2  Grace  be  to  you,  and  peace  from  God  our  Father,  and  the  Lord 
Jesus  Christ. 

3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who 
hath  blessed  us  with  all  spiritual  blessings  in  heavenly  things 

4  through  Christ;  As  he  hath  chosen  us  through  him  before  the 
foundation  of  the  world,  that  we  might  be  holy  and  blameless 

5  before  liim  in  love :  Having  predestinated  us  by  Jesus  Christ,  to 
the  adoption  of  sons  unto  himself,  according  to  the  good  pleasure 

6  of  his  will.  To  the  praise  of  the  glory  of  his  grace,  by  which  he 

7  hath  freely  accepted  us  through  the  Beloved ;  By  whom  we  have 
redemption  through  his  blood,  the  forgiveness  of  our  sins,  accord- 

8  ing  to  the  riches  of  his  grace :  Wherein  he  hath  abounded  toward 

9  us  in  all  wisdom  and  prudence ;  Having  made  known  unto  us  the 
mystery  of  his  will,  according  to  his  good  pleasure,  which  he  had 

Vone  1.  By  the  will  of  Ood — Not  by  anj  merit  of  my  own,  to  the  oainte  whu 
are  at  Epheeuo^-^And  in  all  the  adjacent  pla(Sea.  For  this  epistle  is  not  directed 
to  th6  Ephesians  only,  bat  likewise  to  all  the  other  Churches  of  Asia. 

3.  Bleeeed  he  the  Ood  and  Father  of  our  Lord  Jeeue  Chrietf  who  hath  hleeeed 
ue — God's  blessing  us  is  his  bestowing  all  spiritual  and  heayenlv  blessings 
upon  us.  Our  blessing  God  is  the  paying  him  our  solemn  and  grateral  aoknow- 
ledgments,  both  on  account  of  his  essential  blessedness,  and  of  the  blessings 
which  he  bestows  upon  us.  He  Ib  the  God  of  our  Lord  Jesus  Christ,  as  man 
and  Mediator :  he  is  his  Father,  primarily  with  respect  to  his  Divine  nature,  as 
his  only-begotten  Son ;  and  secondarily  with  respect  to  the  human  nature,  as 
that  is  personally  united  to  the  Divine :  with  all  epiritmal  hleeeinge  tn  heaeenly 
thinge — ^With  all  manner  of  spiritual  blessings,  which  are  heavenly  in  their  na- 
ture,  origin,  and  tendency,  and  shall  be  completed  in  heaven :  far  difierent  ftom 
the  external  privileges  of  the  Jews,  and  the  earthly  blessings  they  expected  ftt>m 
the  Messiah. 

4m  Ae  he  hath  ehoeen  tie — ^Both  Jews  and  Gentiles,  whom  he  foreknew  as  be. 
lievinff  in  Christ,  1  Fet.  i,  3. 

5.  namng  predeetimated  ue  to  the  adoption  of  eone — Having  fbreordained  that 
all  who  afterward  believed  should  enjoy  the  dignity  of  being  sons  of  God,  and 
joint  heirs  with  Christ,  aeearding  to  the  good  pUaeure  of  hie  wUl — According  to 
his  firee,  fixed,  unalterable  purpose,  to  confer  tnis  blesung  on  all  those  who  should 
believe  in  Christ,  and  those  only. 

6.  To  the  praiee  of  the  glory  of  hie  grace — ^His  glorious  firee  love,  without  any 
desert  on  our  part. 

7.  By  whom  we — ^Who  believe,  have  iVom  the  moment  we  believe,  redemption 
from  the  guilt  and  power  of  sin,  through  hie  &2ood— Through  what  he  hath  done 
and  suffered  for  us ;  according  to  the  richee  tfJde  grace — ^According  to  the  abun. 
dant  overflowings  of  his  ftee  mercy  and  favour. 

8.  In  all  wiftfoffi— Manifested  by  God  in  the  whole  scheme  of  our  salvation, 
and  prudence — ^Which  he  hath  wrought  in  us,  that  we  may  know  and  do  all  his 
acceptable  and  perfect  will. 

9.  Having  made  known  to  ue — By  his  word  and  by  his  Spirit,  the  myetery  ef  hie 
will — ^The  gracious  scheme  of  salvation  by  faith,  which  depends  on  his  own  sove- 
reign  will  alone.  This  was  but  darkly  discovered  under  the  law ;  is  now  totally 
hid  from  unbelievers ;  and  has  heights  and  depths  which  surpass  all  the  knowledp 
even  of  tme  believers. 


490  EPHESIANS. 

10  before  purposed  in  himself,  That  in  the  dispensation  of  the  fulness 
of  the  times,  he  might  gather  together  into  one  in  Christ,  all  things 

11  which  are  in  heaven,  and  which  are  on  earth,  In  him,  through 
whom  we  also  having  obtained  an  inheritance,  being  predestinated 
according  to  the  purpose  of  him  that  worketh  all  things  after  tlie 

12  counsel  of  his  own  will,  That  we,  who  first  believed  in  Christ. 

13  might  be  to  the  praise  of  his  glory:  In  whom  ye  likewise  believed, 
after  ye  had  heard  the  word  of  truth,  the  Gospel  of  your  salvation  ; 
in  whom  after  ye  had  believed,  ye  were  also  sealed  by  that  holy 

14  Spirit  of  promise.  Who  is  an  earnest  of  our  inheritance,  till  the 
redemption  of  the  purchased  possession,  to  the  praise  of  his  glor)'. 

15  Wherefore  I  also,  since  I  heard  of  your  faith  in  the  Liord  Jesus, 

16  and  love  to  all  saints.  Cease  not  to  give  thanks  for  you,  making 

17  mention  of  you  in  my  prayers.  That  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  may  give  you  the  Spirit  of  wisdom 

18  and  revelation,  through  the  knowledge  of  him :    The  eyes  of  your 

10.  That  in  the  ditpenaation  of  the  fidne$9  of  timet — In  this  last  admiolstra- 
tion  of  God's  fullest  grace,  which  took  place  when  the  time  appointed  wus 
fblly  come,  he  might  gather  together  into  one  in  Christ — Might  recapitulate, 
reunite,  and  place  in  order  again,  under  Christ,  their  common  Head,  all  things 
which  are  in  heaven,  and  on  earth — All  angels  and  men,  whether  living  or  dead 
in  tne  Lord. 

11.  Through  whom  we,  Jews,  also  have  obtained  an  inheritance — ^The  glorious 
inheritance  of  the  heavenly  Canaan,  to  which,  when  believers,  we  were  predes. 
tinated,  according  to  the  purpose  of  him  that  worketh  all  things  after  the  counsel 
^f  his  own  will—The  unalterable  decree,  he  that  believeth  shall  be  deliyered 
which  will  is  not  an  arbitrary  will,  but  flowing  from  the  rectitude  of  his  nature 
•be  what  security  would  there  be  that  it  would  bo  his  will  to  keep  his  word  even 
with  the  elect  7 

13.  That  we — Jews,  who  first  believed — Before  the  Gentiles.  So  did  some 
of  them  in  every  place.  Here  is  another  branch  of  the  true  Gospel  pre. 
destination :  he  that  believes  is  not  only  elected  to  salyation,  (if  he  endures 
to  the  end,)  but  is  foreappointed  of  God  to  walk  in  holiness,  to  the  praise 
of  his  fflory. 

13.  In  whom  ye — Gentiles,  likewise  believed  after  ye  had  heard  the  Gospel — 
Which  God  made  the  means  of  your  salvation ;  in  whom  after  ye  had  believed — Pro. 
bably  some  time  afler  their  first  believing,  ye  were  sealed  with  .hat  Holy  Spirit. 
ef  promise — Holy  both  in  his  nature  and  in  his  operations,  and  promised  to  all 
the  children  of  God.  The  sealing  seems  to  imply,  1.  A  full  impression  of  the 
image  of  God  on  their  souls :  2.  A  full  assurance  of  receiving  all  the  promises, 
whether  relating  to  time  or  eternity. 

14.  Who,  thus  sealing  us,  is  an  earnest — Both  a  pledge  and  a  foretaste  of  our 
inheritance,  till  the  redemption  of  the  purchased  possession — ^Till  the  Church, 
which  he  has  purchased  with  his  own  blood,  shall  be  fully  delivered  fVom  all  sin 
and  sorrow,  and  advanced  to  everlasting  glory,  to  the  praise  of  his  glory — Of  his 
glorious  wisdom,  power,  and  mercy. 

15.  Since  J  heard  of  your  faith  and  love — ^That  is,  of  their  perseverance  and 
increase  therein. 

16.  /  cease  not — In  all  my  solemn  addresses  to  God,  to  give  thanks  for  yoy, 
making  mention  of  you  in  my  prayers — So  he  did  of  all  the  Churches,  Col.  i,  9. 

17.  That  the  Father  of  ihB.i  infinite  glory  which  shines  in  the  face  of  Christ, 
from  whom  also  we  receive  the  glorious  inheritance,  ver.  18,  may  give  you  the 
Spirit  of  wisdom  and  revelation — The  same  who  is  the  Spirit  of  promise,  is  also 
in  the  progress  of  the  faithful  the  Spirit  of  wisdom  and  revelation,  making  them 
wise  unto  salvation,  and  revealing  to  them  the  deep  things  of  God.  He  is  here 
•peaking  of  that  wisdom  and  revelation,  which  are  common  to  all  real  Chriu. 
Uans. 

)8.  The  eyes  of  your  understanding — ^It  is  with  these  alone  that  wo  discern  tbo 


CHAPTER  II.  491 

understanding  being  enlightened,  that  ye  may  know  what  is  the  hope 
of  his  calling,  and  what  the  riches  of  the  glory  of  his  inheritance 

19  in  the  saints.  And  what  the  exceeding  greatness  of  his  power  to- 
ward us  who  believe,  according  to  the  energy  of  his  mighty  power, 

20  Which  he  exerted  in  Christ,  raising  him  from  the  dead :  and  he 

21  hath  seated  him-  at  his  own  right  hand  in  heavenly  places^  Far 
above  all  principality,  and  power,  and  might,  and  dominion,  and 
every  name  that  is  named,  not  only  in  this  world,  but  also  in  that 

22  which  is  to  come.     And  he  put  all  things  under  his  feet,  and  hath 

23  given  him  to  be  head  over  all  things  to  the  Church,  Which  is  his 
11.  bo4^ ;  who  is  the  fulness  of  him  that  fiUeth  all  in  all.    And  he  hath 

2  quickened  you,  who  were  dead  in  trespasses  and  sins.  Wherein  ye 
formerly  walked  according  to  the  course  of  this  world,  according  to 

things  of  God,  6etii^  firit  opened,  and  then  enlightened — By  his  Spirit,  that  ye 
may  know  what  ie  the  hope  of  hie  calling — ^That  ye  may  experimentally  and  c(e. 
lightfblly  know,  what  are  the  blessings  which  God  has  caUed  jou  to  hope  for,  by 
his  word  and  his  Spirit,  and  what  ie  the  riehee  of  the  glory  of  hie  inheritance  in 
the  eainte — What  an  immense  treasare  of  blessedness  he  hath  prof  ided  as  an 
inheritance  for  holy  souls. 

19.  And  what  tie  exceeding  greatneee  of  hie  power  toward  ue  who  believe — 
Both  in  quickening  our  dead  souls,  and  preserving  them  in  spiritual  life,  accord 
ing  to  the  power  which  he  exerted  in  Chriett  raieing  him  from  the  dead— By  the 
yery  same  almighty  power,  wherebj  he  raised  Christ :  for  no  less  would  suffice. 

SiO.  And  he  hath  eeated  him  at  hie  own  ri^ht  hand — ^That  is,  he  hath  exalted 
him  in  his  human  nature,  as  a  recompense  for  his  sufferings,  to  a  quiet  everlast. 
ing  possession  of  all  possible  blessedness,  majesty,  and  glory. 

dl.  Far  abate  all  principality ^  and  power,  and  might,  and  dominion — ^That  is, 
God  hath  invested  him  with  uncontrollable  authority  over  all  demons  in  hell,  all 
angels  in  heaven,  and  all  the  princes  and  potentates  on  earth,  rnnd  every  name 
that  ie  named—We  know  the  king  is  above  all,  though  We  cannot  name  all  the 
officers  of  his  court.  So  we  know  that  Christ  is  above  all,  though  we  are  not 
able  to  name  all  his  subjects ;  not  only  in  thie  world,  htU  aleo  m  tMt  which  ie  to 
come — The  world  to  come  is  sb  styled,  not  because  it  does  not  exist,  but  because 
it  is  not  yet  visible.  Principalities  and  powers  are  named  now.  Btut  those  also 
who  are  not  even  named  in  this  world,  but  shall  be  revealed  in  the  world  to  come, 
are  all  subject  to  Christ. 

33.  And  he  hath  given  him  to  he  head  over  all  thinge  to  the  Church — ^A  head 
both  of  guidance  and  government,  and  likewise  of  life  and  influence  to  the  whole 
and  every  member  of  it.  All  these  stand  in  the  nearest  onion  with  him,  and 
have  as  continual  and  effisctual  a  communication  of  activity,  growth,  and  strength 
from  him,  as  the  natural  body  from  its  head. 

33.  The  fulneee  of  him  that  fiUeth  all  in  all — It  is  hard  to  say  in  what  sense 
this  can  be  spoken  of  the  Church.  But  the  sense  is  easy  and  natural  if  we  refer 
it  to  Christ,  who  is  the  fulness  of  the  Father. 

II.  1.  And  he  hath  quickened  you — In  the  19th  and  5H)th  verses  of  the  preceding 
chapter,  St.  Paul  spoke  of  God*s  working  in  them  by  the  aame  almighty  power 
whereby  he  raised  Christ  from  the  dead.  On  the  mention  of  this  he,  in  the  ful. 
ness  of  his  heart,  runs  into  a  flow  of  thought,  conosming  the  elory  of  Christ's 
exaltation,  in  the  three  following  verses,  ffis  here  resumes  the  thread  of  his 
discourse  :  who  were  dead — ^Not  only  diseased,  bat  dead ;  absolutely  void  of  all 
spiritual  life ;  and  as  incapaUe  of  quickening  yourselves,  as  persons  literally 
dead  in  treepaoeee  and  eine — Sine  seem  to  be  e^okein.  chiefly  of  the  GentUes  who 
knew  not  God.  Treepaeeee,  of  the  Jews  who  had  his  law,  and  yet  regarded  it 
not ;  ver.  5.  The  latter  herein  obeyed  the  flerii,  the  former  the  prince  of  the 
power  of  the  air. 

3.  According  to  the  couree  of  thie  world — ^The  word  translated  course  properly 
means  a  long  series  of  times,  wherein  one  corrupt  age  follows  another,  accord* 
ing  to  the  prince  of  the  power  of  the  iitr— The  efibct  of  which  power  all  may 
i«rceive,  though  all  do  not  understand  the  oaose  of  it :  a  power  unqjeakably 


492  EPHESIANS. 

the  prince  of  the  power  of  the  air,  the  spirit  that  now  worketh  in  the 

3  soni  of  disobedience :  Among  whom  sdso  we  all  formerly  liad  our 
conversation,  in  the  desires  of  the  flesh,  doing  the  will  of  the 
flesh  and  the  mind,  and  were  by  nature  children  of  wratli,  even  as 

4  the  others.     But  God,  being  rich  in  mercy,  through  his  great  love 

5  wherewith  he  loved  us,  Hath  quickened  even  us  together  with 

6  Christ,  who  were  dead  in  trespasses,  (by  grace  ye  are  saved,)  And 
hath  raised  us  up  together,  and  made  us  sit  together  in  heavenly 

7  piaees  through  Christ  Jesus :  That  he  might  show  in  the  ages  to 
come  the  exceeding  riches  of  his  grace,  in  his  kindness  toward  us 

8  through  Christ  Jesus.     For  by  grace  ye  are  saved  through  faith, 

9  and  tliis  not  of  yourselves  :  ii  is  the  gift  of  God :  Not  by  works  ; 
10  lest  any  one  should  boast.     For  we  are  his  workmanship,  created 

through  Christ  Jesus  unto  good  works,  which  God  had  before  pre- 
pared, that  we  might  walk  in  them. 

penttntuipr  and  widely  diffused ;  but  yet,  as  to  its  baDeful  influences,  beneath  the 
orb  of  believers.  The  evil  spirits  are  united  under  one  head,  the  seat  of  whops 
dominion  is  in  the  air.  Here  he  sometimes  raises  storms,  sometimes  makes 
TiaioDaiy  representations,  and  is  continually  roring  to  and  fro :  the  spirit  thai 
MOW  worketh — With  mighty  power,  and  so  he  did  and  doth  in  all  ages ;  in  the 
mmg  ^  di9obedienee-^ln  all  who  do  not  believe  and  obey  the  Gospel. 

3.  Among  whom  we — Jews,  alto  formerly  had  our  eomeraation :  doing  the  wUl 
of  tho  Jleoh — In  gross,  brutal  sins ;  and  of  the  mind — By  spiritual,  diabolical 
wickedness.  In  the  former  clause  flesh  denotes  the  whole  evil  nature;  in  the 
latter,  the  body  opposed  to  the  soul :  and  were  by  nature — That  is,  in  our  natural 
state ;  children  of  wrath — Haying  the  wrath  ox  God  abiding  on  us,  even  as  the 
Gentiles.  This  expression,  hy  nature,  occurs  also.  Gal.  iv,  o ;  Rom.  ii,  14 ;  and 
Uirioe  in  the  11th  chapter.  But  in  none  of  these  places  does  it  signify  by  cus- 
tQni«  or  practice,  or  customarv  practice,  as  a  late  writer  affirms.  Nor  can  it 
mem  so  here.  For  this  would  make  the  apostle  guilty  of  gross  tautology ;  their 
4nMrtoniaiT  sinning  having  been  expressed  already,  in  the  former  part  of  the  verse. 
Bat  all  these  passages  agree  iu  expressing  what  belongs  to  the  nature  of  the 
penons  spoken  of. 

4.  Mercy  removes  misery :  Une  confers  salvation. 

5.  He  hath  quickewd  us  together  with  Chriot — In  conformity  to  him,  and  by 
virtue  of  our  union  with  him.  By  grace  ye  are  saved — Grace  is  both  the  begin. 
ning  and  end.  The  apostle  speaks  indifierently  either  in  the  first  or  second  per. 
mom,  the  Jews  and  Gentiles  being  in  the  same  circumstance,  both  by  nature  and 
fay  grace.  This  text  lays  the  axe  to  the  very  root  of  spiritual  pride,  and  all  glory. 
ing  in  ourselves.  Therefore  St.  Paul,  foreseeing  the  backwardness  of  mankind 
to  receive  it,  yet  knowing  the  absolute  necessity  of  its  being  received,  again 
amerts  the  very  same  truth,  ver.  8,  in  the  very  same  words. 

6.  And  hath  raioed  uo  up  together — Both  Jews  and  Gentiles  already  in  spirit ; 
and  ere  lon^  our  bodies  too  will  be  raised ;  and  made  uo  all  eit  together  in  heavenly 
plaeoo — This  is  spoken  by  way  of  anticipation.  Believers  are  not  yet  possessed 
of  their  seats  in  heaven  ;  but  each  of  them  has  a  place  prepared  for  him. 

7.  The  agee  to  come — ^That  is,  all  succeeding  ages. 

8.  By  grace  ye  are  saved  through  faith — Grace,  without  any  respect  to  any 
hnman  worthiness,  confers  the  glorious  gifl ;  faith,  with  an  empty  hand,  and 
without  any  pretence  to  personal  desert,  receives  the  heavenly  blessing ;  and  this 
'—Is  not  of  yourselves.  This — refers  to  the  whole  pceoeding  clause :  that  ye  are 
«iVBd  through  faith,  is  the  gift  of  God. 

9.  Not  hy  works — Neither  this  faith  nor  this  salvation  is  owing  to  any  works 
yoo  ever  did,  will,  or  can  do. 

10.  For  we  are  his  workmanship — Which  proves  both  that  salvation  is  by  faith, 
•ad  that  faith  is  the  gift  of  God :  created  unto  good  works — ^That  afterward  we 
might  give  ourselves  to  them ;  which  God  had  before  prepared — The  occasions 
•of  them :  so  we  must  still  ascribe  the  whole  to  God ;  that  we  might  walk  m  thsm 

-Though  not  be  justified  by  them. 


CHAPTER  II.  4»3 

11  Wherefore  remember,  that  ye  being  formerly  Gentiles  in  the 
flesh,  (who  were  called  the  uncircumcision,  by  that  which  is  called 

12  the  circumcision  performed  with  hands  in  the  flesh,)  Were  at 
that  time  without  Christ,  being  aliens  from  the  commonwealth  of 
Israel,  and  strangers  to  the  covenants  of  promise  ;  having  no  hope, 

13  and  without  God  in  the  world.  But  now  through  Christ  Jesus, 
ye  who  were  formerly  far  ofl"  are  brought  ni^  by  the  blood  of 

14  Christ.     For  he  is  our  peace,  he  who  hath  made  both  one,  having 

15  broken  down  the  middle  wall  of  partition.  Having  abolished  by  his 
flesh  the  enmity,  the  law  of  commandments,  through  his  decrees, 
that  he  might  form  the  two  into  one  new  man  in  himself,  so  making 

16  peace:    And  might  reconcile  both  in  one  body  to  God  through 

17  the  cross,  having  slain  the  enmity  thereby.  And  he  came  and 
preached  peace  to  you  that  were  afar  ofi",  and  to  them  that  were 

18  nigh.     For  through  him  we  both  have  access  by  one  Spirit  to  the 

19  Father.     Therefore  ye  are  no  longer  strangers  and  foreigners,  but 

11.  Wherefort  remember — Such  &  remembrance  ■treDjD;thenfl  faith,  and  in- 
croases  gratitude  ;  that  ye  being  formerly  Oentilet  in  the  fleeh — Neither  circnm  • 
ciied  in  body  nor  in  spirit,  who  were  accordingly  eaUed  the  unetreumcivion — By 
way  of  reproach ;  by  that  which  is  called  the  circumcision — By  thoae  who  call 
themselveB  the  circumciaed,  and  think  this  a  proof  that  they  are  the  people  of 
God :  and  who  indeed  have  that  outward  circumciaion,  which  in  performed  by 
hands  in  the  flesh. 

13.  Were  at  that  time  without  Christ — ^Having  no  fliith  in,  or  knowledge  of 
him ;  being  aliens  from  the  commonwealth  of  Israel — Both  as  to  their  temporsl 
privilec^s  and  spiritual  blessings;  and  strangers  to  the  eonenants  ef  promise — ^Tbe 
fpreat  promise  m  both  the  Jewish  and  Cnriatian  covenant  was  the  Messiah ; 
having  no  hope,  because  they  had  no  promise,  whereon  to  ground  their  hope , 
and  being  without  God — ^Wholly  ignorant  of  the  true  God,  and  so  in  emtt 
atheists.  Such  in  truth  are,  more  or  less,  all  men  in  all  ages,  till  they  know 
God,  by  the  teaching  of  his  own  Spirit ;  in  the  world — ^The  wide,  vain  world, 
wherein  ye  wandered  op  and  down,  unholy  and  unhappy. 

13.  Far  off — From  God  and  his  people ;  nigh — Intimately  united  to  both. 

14.  For  he  is  our  peace — Not  only  as  he  purchased  it,  but  as  he  is  the  yerj 
bond  and  centre  of  union  :  he  who  hath  made  both,  Jews  and  Gentiles,  one 
Church.  The  apostle  describes,  1.  The  conjunction  of  the  Grentiles  with  Israel, 
ver.  14,  15 ;  and  3.  The  conjunction  of  both  with  Grod,  ver.  15-18.  Each  do- 
Bcription  is  subdivided  into  two  parts.  And  the  former  part  of  the  one,  concern, 
ing  abolishing  the  enmity,  answers  the  former  part  of  the  other ;  the  latter  part 
ofthe  one,  concerning  the  evangelical  decrees,  the  latter  part  of  the  other ;  and 
hath  broken  down  the  middle  waU  of  partition — Alluding  to  that  wall  of  old, 
which  separated  the  court  of  Israel  m>m  the  court  of  the  Gentiles.  Such  a  wall 
was  the  ceremonial  law,  which  Christ  had  now  taken  away. 

15.  Hating  abolished  by  his  suffering  in  the  flesh  the  cause  of  enmity  between 
the  Jews  and  Gentiles,  eyen  the  law  of  ceremonial  commandments,  through  his 
decrees,  which  oflbr  mercy  to  all ;  (see  Col.  ii,  14 ;)  that  he  might  form  the  two 
— Jew  and  Oentilet  into  one  new  man — One  mystical  body. 

16.  Jn  one  body— One  Church ;  having  slain — By  hu  own  death  on  the  croas, 
the  enmity — Which  had  been  between  sinners  and  God. 

17.  And  he  eaffis— After  his  resurrection  ;  and  preached  psoce— By  his  minis* 
ters  and  his  Spirit ;  to  you — Gentiles ;  thai  were  afar  ojf-— At  the  utmost  distanott 
from  God ;  and  to  them  that  were  nigh — ^To  the  Jews,  who  were  comparatively 
nigh,  being  his  visible  Church. 

18.  For  through  him  we  both — Jews  and  Grentiles,  have  access — ^Liberty  of' 
approaching,  by  the  guidance  and  aid  of  one  Spirit,  to  God  as  our  Father.   ChrisI 
the  Spirit,  and  the  Father,  the  three-one  God,  stand  frequently  in  the  nmo 
order. 

19.  Thsrefortjfa  ars  mo  longer  sitnumon^  hsU  sstUtsns  of  Um  htsven^  Jsnin 
lem :  no  longer  foreigners,  but  fsosifsd  into  the  wmj  DubUj  of  God* 


494  EPHESIANS. 

20  fellow  citizens  with  the  saints,  and  of  the  household  of  God,  Built 
upon  the  foundation  of  the  apostles  and  prophets,  Jesus  Christ 

21  himself  being  the  chief  comer  stone,  On  whom  ail  the  building, 
fitly  framed  together,  groweth  into  a  holy  temple  in  the  Liord : 

22  On  whom  ye   also  are  built  together,  for  a  habitation  of  God 
through  the  Spirit. 

in.      Far  this  cause  I  Paul  am  a  prisoner  of  Jesus  Christ  for  you 

2  Gentiles ;  (Seeing  ye  have  heard  the  dispensation  of  the  grace  of 

3  Grod,  given  me  in  your  behalf.)     That  by  revelation  he  made 

4  known  to  me  the  mystery :  as  I  wrote  before  in  few  words.  By 
reading  which  ye  may  understand  my  knowledge  in  the  mystery 

5  of  Christ :  Which  in  other  ages  was  pot  made  known  to  the  sons 
of  men,  as  it  hath  been  now  revealed  to  his  holy  apostles  and  pro- 

6  phets  by  the  Spirit,  That  the  Gentiles  are  joint  heirs,  and  of  the 
same  body,  and  joint  partakers  of  his  promise  by  Christ  through 

7  the  Gospel.     Of  which  I  have  been  made  a  minister,  according  to 
the  gift  of  the  grace  of  God  given  to  me  by  the  effectual  working 

8  of  his  power.     Unto  me,  who  am  less  than  the  least  of  all  saints 
hath  this  grace  been  given,  to  preach  among  the  Gentiles  the  un 

9  searchable  riches  of  Christ.     And  to  make  all  men  see  what  is 
the  fellowship  of  the  mystery  which  was  hidden  from  eternity  by 

90.  And  are  built  upon  the  foundation  of  the  apostles  and  prophets — Am  the 
fcmndatioii  mutains  the  buildingr,  lo  the  word  of  God,  declared  bv  the  apoetles 
and  prophets,  nutaiiii  the  faith  of  all  believers.  God  laid  the  foundation  by 
them ;  but  Christ  himself  is  the  chief  comer  stone  of  the  foundation.  Osewhere 
1m  is  termed  the  foundation  itself,  1  Cor.  iii,  11. 

31.  On  whom  all  the  building  fitly  framed  together — The  whole  fabric  of  the 
nmversal  Church  rises  up  like  a  large  pile  of  living  materiab,  into  a  holy  temple 
im  iks  Lord — Dedicated  to  Christ,  and  inhabited  by  him,  in  which  he  displays  nis 
presence,  and  is  worshipped  and  glorified.  What  is  the  temple  of  Diana  of  the 
J^ihesians,  whom  ye  formerly  worshipped,  to  this  7 

m.  1.  For  lAtff  cause — ^That  ye  may  be  so  built  together ;  I  am  a  prisoner  for 
Mil  OsntHes — For  your  advantage,  and  for  asserting  your  right  to  these  blessings. 
That  it  was  which  so  enraged  the  Jews  against  him. 

5.  The  dispensation  of  the  grace  of  €hd  given  me  in  your  behalf— Thai  is,  the 
commission  to  dispense  the  gracious  Gospel ;  to  you  Gentiles  in  particular.  This 
thej  had  heard  from  his  own  mouth. 

9.  The  mystery — Of  salvation  by  Christ  alone,  and  that  both  to  Jews  and  Gen. 
tiles ;  as  J  wrote  before— Ntaaelyt  chap,  i,  9, 10,  the  very  words  of  which  passage 
lie  here  repeats. 

6.  Which  in  other — In  former,  ages  was  iiot— So  clearly  or  fully  made  known 
to  the  sons  of  men — ^To  any  man,  no,  not  to  Ezekiel,  so  often  styled  son  of  man, 
nor  to  any  of  the  ancient  prophets.  Those  here  spoken  of  are  New  Testament 
prophets. 

6.  That  the  Gentiles  are  joint  A«tr»— Of  God ;  and  of  the  same  body— Vnder 
Christ  the  head ;  and  joint  partakers  of  his  promise — ^The  communion  of  the  Holy 
Ghost. 

7.  According  to  the  gift  of  the  grace  of  Ood — ^That  is,  the  apostleship  which 
ho  hath  graciously  given  me ;  and  which  he  hath  qualified  me  for,  by  the  ejfec^ 
taioi  loorArtfi^  of  hi»  imoer-— In  me  and  by  me. 

8.  Unto  me,  who  am  less  than  the  least  of  all  saints,  is  this  grace  given — ^Here  are 
the  noblest  strains  of  eloquence  to  paint  the  exceeding  low  opinion  the  apostle 
had  of  himself,  and  the  fiilness  of  the  unfathomable  blessings  which  are  treasured 
up  in  Christ. 

9.  What  is  the  fellowship  of  the  myster^Wh^i  those  mysterious  blessmgs  are, 
whoieof  all  believers  jointly  partake,  which  was  in  a  great  measure  hidden  from 
flIoiBity  by  God*  leAo— To  make  way  fiir  the  free  exorcise  of  his  love,  ersetted  aU 

-Aia  li  Um  liMBdatioa  of  aU  hk 


CHAPTER  IV.  495 

10  God,  who  created  all  things  by  Jesus  Christ :  That  the  manifold 
wisdom  of  God  might  now  be  made  known  by  the  Church  to  the 

11  principalities  and  powers  in  heavenly  placesj  According  to  the 

12  eternal  purpose  which  he  purposed  in  Christ  Jesus  our  Lord,  By 
whom  we  have  boldness  and  access  with  confidence  through  faith 

13^  in  him.     Wherefore  I  entreat  you  not  to  faint  at  my  afflictions  for 

14  you,  which  is  your  glory.     For  this  cause  I  bend  my  knees  to  the 

15  Father  of  our  Lord  Jesus  Christ,  (Of  whom  the  whole  family  in 

16  heaven  and  earth  is  named,)  That  he  would  give  you  according 
to  the  riches  of  his  glory,  to  be  strengthened  with  might  by  his 

17  Spirit  in  the  inner  man,  That  Christ  may  dwell  in  your  hearts  by 

18  faith  :  That  being  rooted  and  grounded  in  love,  ye  may  be  able  to 
comprehend  with  all  the  saints,  what  is  the  breadth,  and  length, 

19  and  depth,  and  height.  And  to  know  the  love  of  Christ  which  sur- 
passeth  knowledge,  that  ye  may  be  filled  with  all  the  fulness  of  God. 

20  Now  to  him  that  is  able  to  do  exceeding  abundantly  above  all  thai 

2 1  we  ask  or  think,  according  to  the  power  that  worketh  in  us.  To 
him  be  glory  in  the  Church  by  Clurist  Jesus,  throughout  all  ages, 
world  without  end.     Amen. 

IV.      I,  therefore,  the  prisoner  of  the  Lord,  beseech  you  to  walk  wor- 
2  thy  of  the  calling  wherewith  ye  are  called.  With  all  lowliness  and 

10.  That  the  manifold  witdom  of  Ood  might  he  made  known  hy  the  Church — By 
what  is  done  in  the  Church,  which  'u  the  theatre  of  the  Divine  wisdom. 

12.  By  whom  we  have  free  aceeee,  such  as  those  petitioners  have,  who  are  in. 
troduced  to  the  royal  presence  by  some  distinguished  farourite,  and  6o/(/fie«9-~Un. 
restrained  liberty  of  speech,  such  as  children  use  in  addressing  an  indulgent 
father,  when,  without  fear  of  offending,  they  disclose  all  their  wants,  and  make 
known  all  their  requests. 

13.  The  not  fainting  is  your  glory. 

15.  Of  whom — ^The  Father,  the  whole  family  of  angels  in  heaven.  Saints  in 
paradise,  and  believers  on  earth,  is  named :  boine  the  children  of  God,  (a  more 
honourable  title  than  children  of  Abraham,)  and  depending  on  him  as  the  Father 
of  the  family. 

16.  The  riches  of  hit  glory — Tho  immense  fulness  of  his  glorious  wisdom,  power, 
and  mercy ;  the  inner  man — ^The  soul. 

17.  Dwell — ^That  is,  constantly  and  sensibly  abide. 

18.  That  being  rooted  and  pvunded — ^That  is,  deeply  fixed,  and  firmly  esta. 
blished  in  love^  ye  may  comprehend — So  far  as  a  human  mind  is  capable,  what  is 
the  breadth  of  the  love  of  Chri»t — Embracing  all  mankind,  and  length — fVom 
everlasting  to  everlasting,  and  depth — ^Not  to  be  fathomed  by  any  creature,  and 
height — Not  to  be  reached  by  any  enemy. 

19.  And  to  know — But  the  apostle  corrects  himself,  and  immediately  observes, 
it  cannot  be  fully  known.  Thb  only  we  know,  that  the  love  of  Chritt  surpasses 
all  knowledge,  that  ye  may  he  ^2/«(i-— Which  is  the  sum  of  all,  with  all  the  fuL 
ne»8  of^  Oo<P— With  all  his  liffht,  love,  wisdom,  holiness,  power,  and  glory.  A 
perfection  far  beyond  a  bare  needom  from  sin. 

20.  Now  to  him — ^This  doxology  is  admirably  adapted  to  strsngthen  our  faith 
that  we  may  not  stairger  at  the  great  things  the  apostle  had  been  praying  for,  as 
if  they  were  too  much  for  God  to  give,  or  for  us  to  expect  from  huu,  that  it  ahU 
— Here  is  a  most  beaatifhl  gradation.  When  he  has  given  us  exceeding,  yea, 
abundant  blessings,  still  we  may  ask  for  more.  And  he  is  able  to  do  it.  But 
wo  may  think  of  more  than  we  have  asked.  He  is  able  to  do  this  also.  Yea, 
and  above  all  this :  above  all  we  ask ;  above  all  we  can  think ;  nay»  exceedingly, 
abundantly  above  all  we  can  either  ask  or  think. 

21.  Jn  the  Church — On  earth  and  in  heaven. 

IV.  1.  /,  therefore^  the  pritoner  of  the  Lord — ^Imprisoned  for  his  sake  and  for 
your  sakes :  for  the  sake  of  the  Gospel  which  be  had  preached  among  them. 


•  ■* 

•  '   ••• 

•  •  •   . 


496  EPHESIANS. 

3  meekness ;  with  long  suffering  forbear  one  another  in  love,  Endea- 
vouring to  keep  the  unity  of  the  Spirit,  by  the  bond  of  peace. 

4  There  is  one  body  and  one  Spirit,  as  ye  are  also  called  in  one  hope 

5  of  your  calling ;  One  Liord,  one  faith,  one  baptism :  One  God,  and 

6  Father  of  all,  who  is  above  all,  and  through  all,  and  in  us  all.   But 

7  to  every  one  of  us  is  given  grace,  according  to  the  measure  of  the 

8  gift  of  Christ.   Wherefore  he  saith,  *  Having  ascended  on  high,  he 

9  led  captivity  captive,  and  gave  gifis  to  men.    (Now  this  expres- 
sion. He  ascended,  what  is  it  but  that  he  also  descended  first  to 

10  the  lower  parts  of  the  earth  ?     He  that  descended  is  the  same  that 
ascended  also,  far  above  all  the  heavens,  that  he  might  fill  all 

11  things.)     And  he  gave  some  apostles,  and  some  prophets,  and 

12  some  evangelists,  and  some  pastors  and  teachers ;  For  the  perfect- 
ing of  the  saints,  for  the  work  of  the  ministry,  to  the  edifying  the 

Tills  was  therefore  a  powerful  motive  to  them,  to  comfort  him  under  it  by  their 
obedience. 

9.  EndeofDouring  to  keep  the  unity  of  the  Spirit — ^That  mntoal  anion  and  har- 
mony, which  is  a  fruit  of  the  Spirit.    The  bond  of  peace  is  love. 

4.  There  i$  one  body — ^The  universal  Church,  all  believers  throughout  the 
world,  one  Spirit,  one  Lord,  one  Ood,  and  Father — The  ever.blessed  trinity, 
one  Aope-^— Of  neaven. 

5.  One  outward  baptitm, 

6.  One  Ood  and  Father  of  all — ^That  believe,  who  is  above  all — Presiding  over 
all  his  children,  operating  through  them  all  by  Chriit,  and  dwelling  in  all  by  his 
Spirit. 

7.  According  to  the  meatwre  of  the  gift  of  Chriet — According  as  Christ  is  pleased 
to  ffive  to  each. 

o.  Wherefore  he  eaith — ^That  is,  in  reference  to  which,  God  saith  by  David, 
Having  ascended  on  high,  he  led  captivity  captive — He  triumphed  over  all  his 
enemies,  Satan,  sin,  and  death,  which  had  before  enslaved  all  the  world ;  allud. 
ing  to  the  custom  of  ancient  conquerors,  who  led  those  they  had  conquered  in 
ohains  after  them ;  and  as  they  also  usod  to  give  donatives  to  the  people,  at  their 
retam  from  victory,  so  he  gave  gifts  to  men — Both  the  ordinary  and  extraordi. 
nary  gifts  of  the  Spirit. 

9.  JvoiD  thio  expreotion,  He  ascended,  what  is  it,  but  that  he  descended — That 
is,  does  it  not  imply  that  he  descended  first  7  Certainly  it  does,  on  the  supposi. 
tion  of  his  being  God.  Otherwise  it  would  not :  since  all  the  saints  will  ascend 
to  heaven,  though  none  of  them  descended  thence,  into  the  lower  parts  of  the  earth 
'—So  the  womb  is  called,  Psalm  czxxiz,  15.    The  grave,  Psalm  Ixiii,  9. 

10.  He  that  descended— thai  thus  amazingly  humbled  himself,  is  the  same  that 
aoesnded — ^That  was  so  highly  ezalted,  that  he  might  fill  all  things — The  whole 
Church,  with  his  Spirit,  presence,  and  operations. 

11.  And  among  other  his  free  gifts,  he  gave  some  apostles — His  chief  ministers 
and  special  witnesses,  as  having  seen  him  after  his  resurrection,  and  received 
their  commission  immediately  from  him,  and  some  prophets,  and  some  evangelists 
— -A  prophet  testifies  of  things  to  come  :  an  evangelist  of  things  past :  and  that 
chiefly  by  preaching  the  Gospel  before  or  after  any  of  the  apostles.  AH  tlicsr 
were  extraordinary  officers:  the  ordinary  were,  some  pastors — Watching  over 
their  several  flocks,  and  some  teachers — Whetlicr  of  the  same,  or  a  lower  order, 
to  assist  them  as  occasion  might  require. 

19.  In  this  verse  is  noted  the  office  of  ministers ;  in  the  next  the  aim  of  the 
saints,  in  the  14th,  15th,  16th,  the  way  of  growing  in  grace.  And  each  of  these 
have  three  parts,  standing  in  the  some  order :  for  the  perfecting  the  saints — The 
completing  them  both  in  number,  and  their  various  gifts  and  graces  :  for  the  work 
of  the  ministry — ^The  serving  God  and  his  Church,  in  their  various  ministrations 
ft  the  edifying  of  the  body  of  Christ — ^The  building  up  this  mystical  body  in  faith, 
lofo,  holuMss. 

*  Psalm  Izviii,  18. 


CHAPTER  IV.  497 

13  body  of  Christ;  Till  we  all  come  to  the  unity  of  the  faith  and 
knowledge  of  the  Son  of  God,  to  a  perfect  man,  to  the  measure  of 

14  the  stature  of  the  fulness  of  Christ :  That  we  may  be  no  longer 
children,  fluctuating  to  and  fro,  and  carried  about  with  every  wind 
of  doctrine,  by  the  sleight  of  men,  by  cunning  craftiness,  whereby 

15  they  lie  in  wait  to  deceive :  But  speaking  the  truth  in  love,  may 

16  grow  up  into  him  in  all  things,  who  is  the  head,  even  Christ :  From 
whom  the  whole  body  fitly  joined  together  and  compacted,  by  that 
which  every  joint  supplieth  according  to  the  effectual  working  in 
the  measure  of  every  member,  maketh  an  increase  of  the  body,  to 
the  edifying  of  itself  in  love. 

17  This  therefore  I  say  and  testify  in  the  Lioxd,  that  ye  no  longer 
walk  as  the  rest  of  the  Gentiles  walk,  in  the  vanity  of  your  mind : 

18  Having  the  understanding  darkened,  being  alienated  from  the  life 
of  God,  by  the  ignorance  that  is  in  them,  through  the  hardness  o[ 

19  their  hearts :  Who  being  past  feeling,  have  given  themselves  up 

20  to  lasciviousncss,  to  woik  all  uncleanness  with  greediness.   But  ye 

21  have  not  so  learned  Christ ;  Seeing  ye  have  heard  him,  and  been 

22  taught  by  him,  (as  the  truth  is  in  Jesus,)  To  put  off,  with  respect 

13.  TUl  we  all — And  every  one  of  af,  came  to  tk$  unity  of  the  faith  and  hm»- 
ledge  of  the  Son  of  Ood — ^To  both  an  exact  agreement  in  the  Christian  doctrine, 
and  an  experimental  knowledge  of  Christ  as  the  San  of  Ood;  to  a  perfect  man—' 
To  a  state  of  spiritual  manhood  both  in  understanding  and  strength,  to  the  mem* 
ewre  of  the  stature  of  thefulneae  of  Christ — ^To  that  maturity  of  age  and  spiritaal 
stature  wherein  we  shall  be  filled  with  Christ,  so  that  he  will  be  all  in  all. 

14.  Fluctuating  to  and  fro — From  within,  even  when  there  is  no  wind ;  amd 
carried  about  wim  every  wind — From  without ;  when  we  are  assaulted  bj  othen, 
who  are  unstable  as  the  wind,  by  the  sleight  of  men — By  their  cogging  the  dice  ; 
so  the  original  word  implies. 

15.  Into  him — Into  his  imago  and  Spirit,  and  into  a  fiiU  union  with  him. 

16.  From  whom  the  whole  mystical  body  fitly  joined  together — All  the  parts  be- 
ing fitted  for,  and  adapted  to,  each  other,  and  most  exactly  harmonizing  with  the 
whole,  and  compacted— Knit  and  cemented  together  with  the  utmost  finnne«v 
maketh  increase  by  that  which  every  joint  supplieth — Or  by  the  mutual  help  of 
oYory  joint,  according  to  the  effectual  UHtrking  in  the  measure  of  every  member^ 
According  as  every  member  in  its  measure  e&otnally  works,  for  the  support  and 
growth  of  the  whole.  A  beautiful  allusion  to  the  human  body,  composed  of  dIC 
fereut  joints  and  members,  knit  together  by  various  ligaments,  and  furnished  witk 
vessels  of  communication  from  the  head  to  every  part. 

17.  This  therefore  I  say — He  returns  thither  where  he  begun,  ver.  1,  and  Its. 
tify  in  the  Lordr— In  the  name  and  by  the  authority  of  the  Lord  Jesus^  in  this 
vanity  of  their  mind — Having  lost  the  knowledge  of  the  true  God,  Rom.  i,  31. 
This  is  the  root  of  all  evil  walking. 

18.  Having  their  understanding  darkened,  through  the  ignorance  that  is  w 
them — So  that  they  are  totally  void  of  the  light  of  God,  neitiier  have  they  any 
knowledge  of  his  will,  being  alienated  from  the  life  of  Ood— Utter  strangers  to 
the  Divine,  the  spiritual  life,  through  the  hardness  of  their  Aearto--Callou8  and 
senseless.    And  where  there  is  no  sense,  there  can  be  no  life. 

19.  Who  being  past  feeling — ^The  original  word  is  peculiarly  significant.  It 
properly  means,  past  feeling  pain.  Pain  urges  the  sick  to  seek  a  remedy,  whidi 
whore  there  is  no  pam,  is  little  thought  of:  have  given  themselves  up — Freely, 
of  their  own  accord.  Lasdviousness  is  but  one  branch  of  uncleannssSf  whidk 
implies  impurity  o€  every  kind. 

30.  But  ye  have  not  so  learned  Christ — That  is,  ye  cannot  act  thus,  now  ye 
know  him,  since  you  know  the  Christian  diipensation  allows  of  no  sin. 

31.  Seeing  ye  have  heard  him — ^Teaching  you  inwardly  by  his  Spirit,  a§  fAt 
truth  is  in  Jesus — ^According  to  his  own  GoepeL 

32 


498  EPHESIANS. 

to  the  former  conversation,  the  old  man,  which  is  corrupt,  accord- 

23  ing  to  the  deceitful  desires  :  But  to  he  renewed  in  the  spirit  of  your 

24  mind  ;  And  to  put  on  the  new  man,  which  is  created  after  God  in 
righteousness  and  true  holiness. 

25  Wherefore,  putting  away  lying,  speak  ye  erery  man  truth  with 

26  his  neighbour ;  for  we  are  members  one  of  another.     Be  ye  angry 

27  and  sin  not ;  let  not  the  sun  go  down  upon  your  wrath,  Neither 

28  give  place  to  the  devil.  Let  him  that  stole  steal  no  more,  but 
rather  let  him  labour,  working  with  his  hands  the  thing  which  is 

29  good,  that  he  may  have  to  give  him  that  needeth.  Let  no  corrupt 
discourse  proceed  out  of  your  mouth,  but  that  which  is  good  to 
the  use  of  edifying,  that  it  may  minister  grace  to  the  hearers. 

30  And  grieve  not  the  Holy  Spirit  of  God,  whereby  ye  have  been 

31  sealed  unto  the  day  of  redemption.  Let  all  bitterness,  and  wrath, 
and  anger,  and  clamour,  and  evil  speaking,  be  put  away  from 

32  you,  with  all  malice.  But  be  ye  kind  one  to  another,  tender 
hearted :  forgiving  one  another ;  as  God  also  for  Christ's  sake 
hath  forgiven  you. 

33.  The  old  man — ^That  is,  the  whole  body  of  siQ.  All  sinflil  desires  are  de. 
oeitful ;  promising  the  happiness  which  they  cannot  give. 

33.  The  spirit  of  your  mind — ^The  very  ground  of  yoar  heart. 

34.  The  new  man — Universal  holiness,  after — In  the  very  image  of  God. 

35.  Wherefore — Seeing  ye  are  thus  created  anew,  walk  accordingly,  in  every 
particular.  For  we  are  members  one  of  another — ^To  which  intimate  union  all  de- 
ceit is  quite  repugnant. 

36.  Be  ye  angryt  and  sin  not — ^That  is,  if  ye  are  angry,  take  heed  ye  sin  not. 
Anger  at  sin  is  not  evil ;  but  we  should  feel  only  pity  to  the  sinner.  If  we  are 
angry  at  the  person,  as  well  as  the  fault,  we  sin.  And  how  hardiv  do  we  avoid 
it  7  Let  not  the  sun  go  down  upon  your  wrath — ^Reprove  your  brother,  and  be  re. 
conciled  immediately.  Lose  not  one  day.  A  clear,  express  command.  Reader, 
do  you  keep  it  ? 

37.  Neither  give  place  to  the  devil — By  any  delay. 

38.  But  rather  let  him  labour^Losi  idleness  lead  him  to  steal  again.  And 
whoever  has  sinned  in  any  kind,  ought  the  more  zealously  to  practise  the 
opposite  virtue ;  that  he  may  have  to  give — And  so  be  no  longer  a  burden  and 
nuisance,  but  a  blessing  to  his  neighbours. 

39.  But  that  which  is  good — Profitable  to  the  speaker  and  hearers,  to  the  use 
of  edifying — To  forward  them  in  repentance,  faith,  or  holiness,  that  it  may  minis- 
ter  grace — Be  a  moans  of  conveying  more  grace  into  their  hearts.  Hence  wc 
learn,  what  discourse  is  corrupt,  as  it  were  stinking  in  the  nostrils  of  God  ; 
namely,  all  that  is  not  profitable,  not  edifying,  not  apt  to  minister  grace  to  the 
hearers. 

90.  Grieve  not  the  Holy  Spirit — By  any  disobedience,  particularly  by  corrupt 
discourse;  or  by  any  of  the  following  sins.  Do  not  force  him  lo  withdraw 
from  you,  as  a  friend  docs  whom  you  grieve  by  unkind  behaviour.  The  day  of 
redemption — That  is,  the  day  of  judgment,  in  which  our  redemption  will  be 
completed. 

31.  Let  all  bitterness — ^The  height  of  settled  anger,  opposite  to  kindness,  vo.. 
38,  and  wrath — Lasting  displeasure  toward  the  ignorant,  and  them  that  are  out 
of  the  way,  opposite  to  tender  heartedness :  and  anger — ^The  very  first  risingt* 
of  disgust  at  those  that  injure  you,  opposite  to  forgiving  one  another :  and  cla. 
iBOwr-— Or  brawling.  •*  I  am  not  anpry,"  says  one,  ••  but  it  is  my  way  to  speak 
to.**  Then  unlearn  that  way.  It  is  the  way  to  hell :  and  evil  speaking-^Bc  it  in 
over  so  mild  and  soil  a  tone,  or  with  ever  such  professions  of  kmdness.  Here  is 
a  beautiful  retrogradation,  beginning  with  the  highest,  and  descending  to  the 
lowest  degree  of  the  want  of  love. 

33.  Am  (Toii-— Showing  himself  kind  and  tender  hearted  in  the  highest  degree, 
hmth  forgivsm  y9U, 


CHAPTER  V.  499 

V         Be  ye  therefore  followers  of  God,  as  beloved  children ;  And 

2  walk  in  love,  as  Christ  also  hath  loved  us,  and  given  himself 
for  us,  an  offering  and  a  sacrifice  to  God  of  a  sweet-smellfng 

3  savour.     But  let  not  fornication,  or  any  un cleanness,  or  covet- 

4  ousness,  be  even  named  among  you,  as  becometh  saints :  Nei- 
ther obscenity,  nor  foolish  talking,  nor  jesting,  which  are   not 

5  convenient,  but  rather  thanksgiving.  For  this  ye  know,  that  no 
whoremonger,  or  unclean  person,  or  covetous  man,  who  is  an 
idolater,  hath  any  inheritance  in  the  kingdom  of  Christ  and  of  God. 

6  Let  no  one  deceive  you  with  vain  words ;  for  because  of  these 
things  the  wrath  of  God  cometh  upon  the  sons  of  disobedience. 

7  Be  ye  not  therefore  partakers  with  them.     For  ye  were  once 

8  darkness ;  but  now  ye  are  light  in  the  Lord :  walk  as  children  of 

9  light ;  The  fruit  of  the  light  is  in  all  goodness,  and  righteousness, 

10  and  truth:  Proving  what  is  acceptable  to  the  Lord.     And  have  no 

11  fellowship  with  the  unfruitful  works  of  darkness,  but  rather  reprove 

12  them.     For  it  is  a  shame  even  to  speak  the  things  which  are  done 
\Z  hy  them  in  secret.     But  all  things  which  are  reproved  are  made 

manifest  by  the  light ;  for  whatsoever  doth  make  manifest  is  light. 

14  Wherefore  he  saith,  Awake,  thou  that  sleepest,  and  arise  from  the 

15  dead,  and  Christ  shall  give  thee  light.    See  then  that  ye  walk  cir- 

16  cumspectly,  not  as  fools,  but  as  wise  men.  Redeeming  the  time. 


v.  1.  Be  ye  therefore  foUowert — Imitators,  of  God — In  forgiving  and  loving. 
O  how  much  more  honourable  and  more  happy  to  be  an  imitator  of  God,  than  of 
Homer,  Virgil,  or  Alexander  the  Great. 

3.  But  let  not — Any  injpure  love,  be  even  named  or  heard  of  among  you. 
Keep  at  the  utmost  distance  from  it,  as  becometh  saints. 

4.  Nor  foolish  talking — ^Tittle-tattle,  talking  of  nothing,  the  weather,  fashions, 
meat  and  drink;  or  jetting — ^Tho  word  properly  means  wittiness,  facetiousness, 
esteemed  by  the  heathens  a  half  virtue.  But  how  frequently  oven  this  quenches 
the  Spirit,  those  who  are  tender  of  conscience  kuow  :  which  are  not  convenient — 
For  a  Christian  ;  as  neither  increasing  his  faith  nor  h^'Iiness. 

6.  Because  of  these  things — As  innocent  as  the  heathens  esteem  them,  and  as 
those  dealers  in  vain  words  would  persuade  you  to  think  them. 

8.  Ye  were  once  darkness — ^Total  blindness  and  ignorance.  Walk  as  children 
of  light — Suitably  to  your  present  knowledge. 

9.  The  fruit  of  the  /t^il<---Opposite  to  the  unfruitful  works  of  darkness,  ver.  11, 
ft  tfi — ^That  is,  consists  in  goodness,  and  righteousness^  and  truth — Opposite  to 
the  sins  spoken  of,  chap,  iv,  25,  &c. 

11.  Reprove  them — ^To  avoid  them  is  not  enough. 

12.  In  secret — As  flying  the  light. 

13.  But  all  things  which  are  reproved,  are  thereby  dragged  out  into  the  lig^t, 
and  made  manifest — Shown  in  their  proper  colours,  by  the  light ;  for  whatsoever 
doth  make  manifest  is  light — That  is,  for  nothing  but  light  (yea,  light  from  hea. 
von)  can  make  any  thing  manifest. 

14.  Wherefore  he — Goid,  saith — In  the  general  tenor  of  his  word,  to  all  who 
are  still  in  darkness.  Awake,  thou  that  sleepest — In  ignorance  of  God  and  thyself, 
in  stupid  insensibility,  and  arise  from  the  dead — From  the  death  of  sin,  and  Christ 
shall  give  thee  light — Knowledge,  holiness,  happiness. 

15.  Circumspectly — Exactly,  with  the  utmost  accuracy,  setting  to  the  highest 
pitch  of  every  point  of  holiDess ;  not  as  fools — Who  think  not  where  they  ar* 
going,  or  do  not  make  the  best  of  their  way. 

16.  With  all  possible  care  redeeming  the  time — Saving  all  you  can,  for  the 
best  purposes :  buying  every  possible  moment  out  of  the  hands  of  sin  and  Satan, 
out  of  the  hands  of  sloth,  ease,  pleasure,  worldly  busineM :  the  more  diligently, 
because  the  present  are  evil  days,  days  of  the  groraest  ignorance,  immorality,  and 
profaneneas. 


500  EPHESIANS. 

17  because  the  days  are  evil.    Wherefore  be  ye  not  unwise,  but  un- 

18  derstanding  what  is  the  will  of  the  Lord.     And  be  not  drunken 
with  wine,  wherein  is  excess ;  but  be  ye  filled  with  the  Spirit ; 

19  Speaking  to  each  other  in  psalms,  and  hymns,  and  spiritual  songs, 

20  singing  and  making  melody  with  your  hearts  unto  the  Lord ;  Giving 
thanks  always  for  all  things  to  God,  even  the  Father,  in  the  name 

21  of  our  Lord  Jesus  Christ,  Submitting  yourselves  one  to  another  in 
the  fear  of  God. 

22  Wives,  submit  yourselves  to  your  own  husbands  as  unto  the 

23  Lord ;  For  the  husband  is  the  head  of  the  wife,  as  Christ  also  is 

24  head  of  the  Church :  (and  he  is  the  Saviour  of  the  body.)     There- 
fore as  the  Church  is  subject  to  Christ,  so  also  let  the  wives  be 

25  to  their  own  husbands  in  every  thing.    Husbands,  love  your  wives, 

26  even  as  Christ  loved  the  Church,  and  gave  up  himself  for  it ;  That 
he  might  sanctify  it  (having  cleansed  it  by  the  washing  of  water) 

27  through  the  word ;  That  he  might  present  it  to  himself  a  glorious 
Church,  not  having  spot  or  wrinkle,  or  any  such  thing,  that  it 

28  may  be  holy  and  unblamable.     Men  ought  so  to  love  their  wives 

29  as  their  own  bodies :  he  that  loveth  his  wife  loveth  himself.     Now 
no  one  ever  hated  his  own  flesh,  but  nourisheth  and  chcrisheth 

f^"^    W  ■■» iiii  ■■■  ,        ^„    ,       ,,  m  ■  ■  ■■■■■  ■ii, 

17.  What  the  will  of  the  Lord  ie — In  every  time,  place,  and  circumstance. 

18.  Wherein  is  exceae — ^That  is,  which  lesuls  to  debauchery  of  every  kind;  but 
be  ye  filled  with  the  Spirit — In  all  hia  graces,  who  grives  a  more  noble  pleasure 
Uian  wine  can  do. 

19.  Speaking  to  each  other — By  the  Spirit,  in  the  Pealme — Of  David,  and 
hymne — Of  praise,  and  epiritual  9ong9 — On  any  divine  subject.  By  there  being 
DO  inspired  songs,  peculiarly  adapted  to  the  Christian  dispensation,  as  there 
were  to  the  Jewish,  it  is  evident  that  the  promise  of  the  Holy  Ghost  to  be. 
lievers  in  the  last  days  was,  by  his  larger  efiusion,  to  supply  the  lack  of  it : 
einging  with  your  hearts — As  well  as  your  voices,  to  the  Lord — Jesus,  who 
eearcheth  the  heart. 

20.  Oimng  thanks — At  all  times  and  places,  and  for  all  things,  prosperous  or 
adverse,  since  all  work  together  for  good,  in  tJie  name  of — Or  through  our  Lord 
Jesus  Christ — By  whom  we  receive  all  good  things. 

22.  In  the  following  directions  concerning  relative  duties,  the  inferiors  are 
all  along  placed  before  the  superiors,  because  the  general  proposition  is  con. 
ceming  submission.  And  inferiors  ought  to  do  their  duty,  whatever  their 
superiors  do.  Wives^  submit  yourselves  to  your  own  husbands — Unless  where 
God  forbids.  Otherwise,  in  all  indifTorent  things,  the  will  of  the  husband  is  a  law 
to  the  wife ;  as  unto  the  Lord — The  obedience  a  wife  pays  to  her  husband,  is  at 
the  same  time  paid  to  Christ  himself;  he  being  the  head  of  the  wife,  as  Christ  is 
Head  of  the  Church. 

23.  The  head — ^The  srovemor,  guide,  and  guardian  of  the  wife :  and  he  is  the 
Saviour  of  the  body — ^The  Church,  from  all  sin  and  misery. 

24.  In  every  thing — Which  is  not  contrary  to  any  command  of  God. 

25.  Even  as  Christ  loved  the  Church — Hero  is  the  true  model  of  conjugal 
affection.  With  this  degree  of  it,  and  to  this  end,  should  husbands  love  their 
wives. 

26.  TThat  he  might  sanctify  it  through  the  word — ^The  ordinary  channel  of  all 
blessings;  having  cleansed  it — From  the  guilt  and  power  of  sin,  by  the  washing 
of  water — In  baptism,  if  with  the  **  outward  and  visible  sign,'*  we  receive  ihe 
inward  and  spiritual  grrace. 

27.  That  he  might  present  it — Even  in  this  world,  to  himself-^ An  his  spouse,  a 
glorious  Church^AXi  glorious  within,  not  having  spot — Of  impurity  from  any  sin, 
or  wrinkle — Of  deformity  from  any  decay. 

28.  As  their  own  bodies — That  is,  as  themselves.  He  that  loveth  his  vt/e,  loveth 
Aiswe//— Which  is  not  a  sin,  but  an  indisputable  duty. 


CHAPTER  VL  501 

30  it,  as  also  the  Lord  the  Church.     For  we  are  members  of  his 

31  body,  of  his  flesh,  and  of  hie  bones.     *  For  this  cause  shall  a  man 
leave  his  father  and  mother,  and  shall  be  joined  to  his  wife,  and 

32  they  two  shall  be  one  flesh.     This  is  a  great  mystery :  I  mean 

33  concerning  Christ  and  the  Church.     But  let  every  one  of  you  in 

Particular  so  love  his  wife  as  himself:  and  let  the  wife  reverence 
er  husband.         * 
YI.       Children,  obey  your  parents  in  the  Lord:  for  this  is  right. 

2  t  Honour  thy  father  and  mother,  (which  is  the  first  commandment 

3  with  a  promise,)  That  it  may  be  well  with  thee,  and  thou  mayest 

4  live  long  upon  the  earth.     And,  ye  fathers,  provoke  not  your 
children  to  wrath,  but  bring  them  up  in  the  instruction  and  dis 
cipline  of  the  Lord. 

5  Servants,  obey  your  masters  according  to  the  flesh,  with  fear  and 

6  trembling,  in  singleness  of  your  heart,  as  unto  the  Lord :  Not  with 
eye  service,  as  men  pleasers,  but  as  servants  of  Christ,  doing  the 

7  will  of  God  from  the  soul ;  With  good  will  doing  service  as  unto 

8  the  Lord,  and  not  to  men :  Knowing  that  whatsoever  good  each 
man  doth,  the  same  shall  he  receive  from  the  Lord,  whether  he  be 

w 

39.  His  oumJUtk — ^That  is,  himself;  wniritheth  and  ckeruketh — ^That  it,  feed* 
and  clothes  it. 

30.  For  we — ^The  reason  why  Christ  nourishes  and  oherisoes  the  Church,  is 
that  close  connection  between  them,  which  is  here  expressed  in  the  words  of 
Moses,  originally  spoken  concerning  Eve;  are  membere — Are  as  intimately 
united  to  Christ,  in  a  spiritual  sense,  as  if  we  were  literally  flesh  of  his  flesh, 
and  bone  of  his  bone. 

31.  For  thie  eaun — Because  of  this  intimate  union. 

VI.  1.  Children^  obey  your  parente — In  all  things  lawful  the  will  of  the  parent 
is  a  law  to  the  child ;  in  the  Lord — For  bis  sake ;  for  thie  ie  right — Manifestly 
jost  and  reasonable. 

3.  Honour — ^That  is,  love,  reverence,  obey,  assist  in  all  things.  The  mother 
is  particularly  mentioned,  as  being  more  liable  to  be  slighted  than  the  father : 
Vfhieh  ie  the  first  commandment  with  a  promiet — For  the  promise  implied  in  the 
second  commandment  does  not  belong  to  the  keeping  that  command  in  particular, 
but  the  whole  law. 

3.  That  thtn^  mayest  live  long  upon  the  earth — ^Thls  is  usually  fUfilled  to  emi. 
nenUy  dutifhl  children.  And  he  who  lives  long  and  well  has  a  long  seed  time  for 
the  eternal  harvest.  But  this  promise,  in  the  Christian  dispensation,  is  to  be  un. 
derstood  chiefly  in  a  more  exalted  and  spiritual  sense. 

4.  And  ye  fathers — Mothers  are  included;  but  fathers  are  named,  as  being 
more  apt  to  be  stem  and  severe ;  provoke  not  your  children  to  wrath — ^Do  not 
needlessly  fret  or  exasperate  them ;  but  bring  them  vp — ^With  all  tenderness  and 
mildness,  in  the  instruction  and  discipline  of  the  Lord — Both  in  Christian  Imow. 
ledge  and  practice. 

5.  Your  masters  according  to  the  flesh — According  to  the  present  state  of  things : 
afVerward,  the  servant  is  free  from  his  master :  with  fear  and  trembling — A  pro. 
verbial  expression,  implying  the  utmost  care  and  diligence ;  in  singleness  of  heart 
— With  a  single  eye  to  the  providence  and  will  of  God. 

6.  Not  with  eye  stfr«tc«— -Serving  them  better  when  under  their  eye  than  at 
other  times ;  6iil  doing  the  will  of  God  from  the  heart — Doing  whatever  you  do, 
as  the  will  of  God,  and  with  your  might. 

7.  Unto  the  Lord^  and  not  to  men — ^That  is,  rather  than  to  men  ;  and  by  making 
every  action  of  common  life  a  sacrifice  to  God,  haying  an  eye  to  him  in  all  thmgs, 
even  as  if  there  were  no  other  master. 

8.  He  shall  receive  the  same — ^That  is,  a  fall  and  adequate  recompense  for  it. 

•Gen.  ii,34.        fExod.  jcx,20. 


602  EPHESIANS. 

9  a  servant  or  tree.  And  ye,  masters,  do  the  same  things  to  them, 
forbearing  threatening,  knowing  that  your  own  Master  is  in  heaven, 
and  there  is  no  respect  of  persons  with  him. 

10  Finally,  brethren,  be  strong  tLrough  the  Lord,  and  through  the 

11  power  of  his  dilght.     Put  on  the  whole  armour  of  God,  that  ye 

12  may  be  able  to  stand  against  the  wiles  of  the  devil.  For  our  wrest- 
ling is  not  against  flesh  and  blood,  but  against  principalities,  against 
powers,  against  the  rulers  of  the  world,  of  the  darkness  of  this  age, 

13  against  wicked  spirits  in  heavenly  places.  Wherefore,  take  to  you 
the  whole  armour  of  God,  that  ye  may  be  able  to  withstand  in  the 

14  evil  day,  and  having  done  all,  to  stand :  Stand,  therefore,  having 
your  loins  girt  about  you  with  truth,  and  having  put  on  the  brcast- 

13  plate  of  righteousness.   And  having  your  feet  shod  with  the  pre- 

9.  Do  the  »ame  things  to  them — ^That  is,  act  toward  them  from  the  same  prin. 
oiple ;  forbearing  threatening — Behaving  with  gentleness  and  humanity,  not  in  a 
harsh  or  domineerin?  way. 

10.  Brethren — This  is  the  only  place  in  this  epistle  where  he  uses  this  appella. 
lion.  Soldiers  frequently  use  it  to  each  other  in  the  field  :  he  strong — Nothing 
less  will  suffice  for  such  a  fight.  To  be  weak,  and  remain  so,  is  the  way  to  perish : 
in  the  power  of  hie  might — A  very  uncommon  expression ;  plainly  denoting  what 
great  assistance  we  need.  As  if  his  might  would  not  do :  it  must  be  the  powerful 
exertion  of  his  might. 

11.  Put  on  the  whole  armour  of  God — ^The  Greek  word  means  a  complete  suit 
of  armour.  Believers  are  said  to  put  on  the  girdle,  breastplate,  shoes :  to  take 
the  shield  of  faith  and  sword  of  the  Spirit.  T&  whole  armour — As  if  the  armour 
would  scarce  do :  it  must  be  tlio  whole  armour.  This  is  repeated,  ver.  13,  because 
of  the  strength  and  subtlety  of  our  adversaries,  and  because  of  an  evil  day  of  sore 
trial  being  at  hand. 

12.  For  our  wrestling — Is  not  only,  not  chiefly,  against  flesh  and  blood — ^Weak 
men,  or  fleshly  appetites,  but  against  principalities,  against  powers — ^The  mighty 
princes  of  all  the  infernal  legions.  And  great  is  their  power,  and  that  likewise 
of  those  legions  whom  they  command ;  against  the  rulers  of  the  world — Perhaps 
these  principalities  and  powers  remain  mostly  in  the  citadel  of  their  kingdom  of 
darkness.  But  there  are  other  evil  spirits  who  range  abroad,  to  whom  the  pro. 
vinces  of  the  world  are  committed ;  of  the  darkness — ^This  is  chiefly  spiritual 
darkness ;  of  this  age — Which  prevails  during  the  present  state  of  things ;  against 
wicked  spirits — Who  continually  oppose  faith,  love,  holiness,  either  by  force  or 
fraud ;  and  labour  to  infuse  unbelief,  pride,  idolatry,  malice,  envy,  an^r,  hatred ; 
in  heavenly  places — Which  were  once  their  abode,  and  which  they  still  aspire  to, 
as  far  as  they  are  permitted. 

13.  In  the  evil  day — The  war  is  perpetual :  but  the  fight  is  one  day  less,  ano. 
ther  more  violent.  The  evil  day  is  either  at  the  approach  of  death  or  in  life : 
may  be  longer  or  shorter,  and  admits  of  numberless  varieties.  And  having  done 
allt  to  stand — ^That  ye  may  still  keep  on  your  armour;  still  stand  upon  your 
guard  ;  still  watch  and  pray :  and  thus  ye  will  be  enabled  to  endure  unto  the  end, 
and  stand  with  joy  before  the  face  of  the  Son  of  man. 

14.  Having  your  loins  girt  about — ^That  ye  may  be  ready  for  every  motion, 
with  truth — Not  only  with  the  truths  of  the  Gospel,  but  with  truth  in  the  inward 
parts — For  without  this,  all  our  knowledge  of  Divine  truth  will  prove  but  a 
poor  girdle  in  the  evil  day.  So  our  Lord  is  described,  Isaiah  zi,  5.  And  as  a 
girded  man  is  always  ready  to  go  on,  so  this  seems  to  intimate  an  obedient 
heart,  a  ready  will.  Our  Lord  adds  to  the  loins  rirded,  the  lights  burninj^,  lAiko 
zii,  35,  showing  that  watching  and  ready  obedience  are  the  inseparable  com. 
pcmions  of  faith  and  love ;  and  having  on  the  breastplate  of  righteousness — The 
righteousness  of  a  spotless  purity,  in  which  Christ  will  present  us  faultless  bcfovo 
(*od,  through  the  merit  of  his  own  blood.  With  this  breastplate  our  Lord  is 
described,  Isaiah  liz,  17.  In  the  breast  is  the  seat  of  conscience,  which  is 
guarded  by  ri^^hteousness.  No  armour  for  the  back  is  mentioned.  We  are 
always  to  face  our  enemies. 


CHAPTER  VI.  603 

16  paration  of  the  Gospel  of  peace.  Above  all,  taking  the  shield  of 
faith,  whereby  ye  shall  be  able  to  quench  all  the  fiery  darts  of  the 

17  wicked  one.     And  take  the  helmet  of  salvation,  and  the  sword  of 

18  the  Spirit,  which  is  the  word  of  God.  Praying  always  by  the 
Spirit  with  all  prayer  and  supplication,  and  watching  thereunto 

19  with  all  perseverance  and  supplication  for  all  the  saints,  And 
for  me,  that  utterance  may  be  given  me,  by  the  opening  of  my 

20  mouth  to  make  known  boldly  the  mystery  of  the  Gospel,  For  which 
I  am  an  ambassador  in  bonds,  that  I  may  speak  boldly  therein,  as 
I  ought  to  speak. 

15.  And  your  feet  thod  with  the  preparation  of  the  Ooepel — Lot  thii  be  alwETi 
ready  to  direct  and  confirm  you  in  every  vtep.  This  part  of  the  armour  for  the 
feet  ia  needful,  considering  what  a  journey  we  have  to  go  ;  what  a  race  to  run. 
Our  feet  must  be  shod,  that  our  footsteps  slip  not.  To  order  our  life  and  conver- 
sation  aright,  we  are  prepared  by  the  Gospel  blessing,  the  peace  and  love  of  Grod 
ruling  in  the  heart,  Col.  iii,  14,  15.  By  this  only  can  we  tread  the  rough  ways, 
surmount  our  difficulties,  and  hold  out  to  the  end. 

16.  Above f  or  over  aU— As  a  sort  of  universal  covering  to  every  'jther  part  of 
the  armour  itself,  continually  exercise  a  strong  and  lively  faith.  This  you  may 
use  as  a  shield,  which  will  quench  all  the  fiery  darts,  the  furious  temptations, 
violent  and  sudden  injections  of  the  devil. 

17.  And  take  for  a  helmet  the  hope  ofealvatian — 1  Thess.  v,  8.  The  head  is  ' 
that  part  which  is  most  carefully  to  be  defended.  One  stroke  here  may  prove 
fatal.  The  armour  for  this  is  the  hope  of  salvation.  The  lowest  degree  of  this 
hope  is  a  confidence  that  God  will  work  the  whole  work  of  faith  in  us :  the 
highest  is  a  full  assurance  of  future  glory,  added  to  the  experimental  knowledge 
of  pardoning  love.  Armed  with  this  helmet,  (the  hope  of  the  joy  set  before 
him,)  Christ  endured  the  cross  and  despised  the  shame,  Heb.  xii,  2 :  and  the 
sword  of  the  Spirit,  the  word  of  God — ^This  Satan  cannot  withstand,  when  it  is 
edged  and  wielded  by  faith.  TUl  now  our  armour  has  been  only  defensive.  But 
we  are  to  attack  Satan,  as  well  as  secure  ourselves :  the  shield  in  one  hand,  and 
the  sword  in  the  other.  Whoever  fights  with  the  powers  of  hell  will  need  both. 
He  that  is  covered  with  armour  from  head  to  foot,  and  neglects  this,  will  be 
foiled  after  all.  This  whole  description  shows  us  how  great  a  thing  it  is  to  be  a 
Christian.  The  want  of  any  one  thing  makes  him  incomplete.  Though  ho  has 
his  loins  girt  with  truth,  righteousness  for  a  breastplate,  his  feet  shod  with  the 
preparation  of  the  Gospel,  the  shield  of  faith,  the  helmet  of  salvation,  and 
the  sword  of  the  Spirit ;  yet  one  thing  he  wants  after  all.  What  b  that  7  It 
fbllows : — 

18.  Praying  alwayo — At  all  times,  and  on  every  occasion,  in  the  midst  of  all 
employments,  inwardly  praying  without  ceasing ;  by  the  Spirit — ^Through  the 
influence  of  the  Holy  Spirit ;  with  all  jprayer — With  all  sort  of  prayer,  public, 
private,  mental,  vocal.  Some  are  caretol  in  respect  of  one  kind  of  prayer,  and 
negligent  in  others.  If  we  would  have  the  petitions  we  wk,  let  us  use  all. 
Some  there  are  who  use  only  mental  prayer  or  ejaculations,  and  think  they  are 
in  a  high  state  of  grace,  and  use  a  way  of'^worship  far  superior  to  any  other :  but 
such  only  fancy  themselves  to  be  above  what  is  really  above  them ;  it  requiring 
far  more  grace  to  be  enabled  to  pour  out  a  fervent  and  continued  prayer,  than 
to  offer  up  mental  aspirations;  and  tupplication — Repeating  and  urging  oar 
prayer,  as  Christ  did  in  the  garden  ;  and  watching — Inwardly  attend  upon  God 
to  know  his  will,  to  gain  power  to  do  it,  and  to  attain  to  the  blessings  we  desire ; 
with  all  perseverance — Continuing  to  the  end  in  this  holy  exercise ;  and  tuppliea^ 
tion  for  all  the  taints — ^Wrestling  in  fervent,  continued  intercession  for  others, 
especially  for  the  faithful,  that  they  may  do  all  the  will  of  God,  and  be  steadfast 
to  the  end.  Perhaps  we  receive  few  answers  to  prayer,  because  we  do  not  inter, 
cede  enough  for  others. 

19.  By  the  opening  my  mouth — Removing  every  inward  and  every  outward 
hinderance. 

30.  An  amhataador  in  bondo^-The  ambaBsadors  of  men  usaally  appear  in  g^at 
pomp.    How  differently  does  the  ambassador  of  Christ  appear  I 


S04  EPHESIANS. 

21  But  that  ye  also  may  know  my  affain,  how  I  do,  Tychicns,  a 
beloved  brother  and  faithful  minister  in  the  Lord,  will  make  known 

22  to  joa  all  things :  Whom  I  have  sent  to  you  for  this  very  thing, 
that  ye  might  know  our  afiairs,  and  that  he  might  comfort  your 

83  hearts.     Peace  &6  to  the  brethren,  and  love  with  faith,  from  God 
24  the  Father  and  the  Lord  Jesus  Christ.    Grace  be  with  all  that  love 
our  Lord  Jesus  Christ  in  sincerity.     Amen. 

SI.  Ye  aim    Ai  w«ll  as  othon. 

89.  That  he  might  comfort  yowr  heorto — By  relating  the  mpiportfl  I  find  from 
God,  and  the  aucoeM  of  tin  CfoepeL 

93.  P«ae0— This  verse  recapitulates  the  whole  epistle. 

94.  In  omeoritff—Xyt  in  ineorrnption  :  without  eorrupting  his  genoine  Gospal, 
withoat  anj  mixture  of  corrupt  anectioas.  And  that  with  oontinaanoe,  till  gnee 
iiMia  fai  i^fliy* 


NOTES 


ST.  PAUL'S  EPISTLE  TO  THE  PHILIPPIAN8. 


Philippi  was  so  oalled  from  Philip,  king  of  Maoedonia,  who  mach  enlarfpsd 
tnd  beautified  it.  Afterward  it  became  a  Roman  colony,  and  the  chief  dty 
of  that  part  of  Macedonia.  Hither  St.  Fval  waa  aent  by  a  viaion  to  preach : 
and  here,  not  long  after  hia  coming,  he  waa  thamefully  treated.  Neverthela«« 
many  were  converted  by  him  during  the  abort  time  of  hia  abode  there :  by  whoae 
liberality  he  was  more  aaaiated,  than  by  any  other  Church  of  hia  planting.  Aad 
they  had  now  sent  Urge  assistance  to  him  by  Epaphroditos ;  by  whom  he  railanM 
them  thia  epistle. 

rr  ooicTAiNS  six  paets, 

I.  The  inscription       •••••••••      Chap,  i,  1«  9 

II.  Thanksgiving  and  prayers  for  them S-11 

III.  He  relates  his  present  state  and  good  hope 13-S4 

Whence  he  exhorts  theni, 

1.  While  he  remains  with  them,  to  walk  worthy  of  the  Gospel     ,  35-30 

ii.1-16 

3.  Though  he  should  be  killed,  to  rejoice  with  him      •        •        •  17, 18 

And  promises, 

1.  To  certify  them  of  all  things  hv  Timotheus     •        •        •        •  19-84 

3.  In  the  meantime  to  send  I^phroditui 5tS-30 

IV.  He  exhorts  them  to  rejoice,           ..•••••  iii,  1-3 
Admonishing  them  to  beware  of  ftlse  teachers,  tad  to  imitate 

the  true 9-31 

Commending  concord  •        •        . ir,  1-3 

He  again  exhorta  them  to  joy  and  meekness         •        •        •        .  4-7 

And  to  whatsoever  things  are  excellent 8,  9 

V.  He  accepts  of  their  liberality '    10-30 

VI.  The  conolosion •        •        •       .        •  91-33 


PHILIPPIANS. 


1  Paul  and  Timotheus,  servants  of  Jesus  Christ,  to  all  the  saints 
in  Christ  Jesus  who  are  at  Philippi,  with  the  bishops  and  deacons, 

2  Grace  be  unto  you,  and  peace  from  God  our  Father  and  the 

3  Lord  Jesus  Christ.    I  thank  my  God  upon  every  mention  of  you. 

Verse  1.  ServanU—SU  Paul,  writing  Ikmiliarly  to  the  Fhilippians,  does  not 
style  himself  an  apostle.  And  under  the  common  title  of  servants,  he  tenderly 
and  modeatly  joins  with  himself  his  son  'Hmothy,  who  had  come  to  Philippi  not 
long  after  St.  PUd  had  received  him.  Acts  xri,  9,  13.  To  aU  the  9aint9—ThB 
apostolic  episttes  were  sent  more  directly  to  the  Churches,  than  to  the  pastors 
of  them:  with  the  bUhopt  and  deaam» — ^The  former  probably  took  care  of  the 
internal  state,  the  latter  of  the  extemala  of  the  Church,  1  Tim,  iii,  3-8.  AJ. 
though  these  were  not  wholly  confined  to  the  one,  neither  those  to  the 


506  PHILIPPIANS. 

4  Always  in  all  my  prayers  making  supplication  for  you  all  with 

5  joy,  For  your  fellowship  in  the  Gospel  from  the  first  day  until 

6  now :  Being  persuaded  of  this  very  thing,  that  he  who  hath  begun 
a  good  work  in  you,  will  perfect  it  until  the  day  of  Jesus  Christ, 

7  As  it  is  right  for  me  to  think  this  of  you  all,  because  1  have  you  in 
my  heart,  who  are  all  partakers  of  my  grace,  both  in  my  bonds,  and 

8  in  the  defence  and  confirmation  of  the  Gospel.     For  God  is  my 
witness,  how  I  long  for  you  all,  with  the  bowels  of  Jesus  Christ. 

9  And  this  I  pray,  that  your  love  may  abound  yet  more  and  more,  in 

10  all  knowledge,  and  in  all  spiritual  sense.  That  ye  may  try  the  things 
that  are  excellent,  that  ye  may  be  sincere  and  without  offence 

11  tmto  the  day  of  Christ.  Being  filled  with  the  fruits  of  righteous- 
ness, which  are  through  Christ  Jesus,  to  the  glory  and  praise  of 
God. 

The  word  bishopB  here  includes  &11  the  presbyters  at  Pbilippi,  as  well  as  the  ruling 
presbyters ;  the  names  bishop,  and  presbyter,  or  elder,  being  promiscuously  used 
in  the  first  ages. 

4.  With  joy — After  the  Epistle  to  the  Ephesians,  wherein  love  reigns,  follows 
this,  wherein  there  is  perpetual  mention  of  joy.     The  fruit  of  the  Spirit  ia  love, 

"jou — And  joy  peculiarly  enlivens  prayer.     The  sum  of  the  whole  epistle  is,  / 
rejoice.    Rejoice  ye, 

5.  The  sense  is,  I  thank  God  for  your  fellowship  with  us  in  all  the  blessings 
of  the  Gospel,  which  I  have  done  from  the  first  day  of  your  receiving  it  until 
now. 

6.  Being  persuaded — The  grounds  of  which  persuasion  are  set  down  in  the  fol. 
lowing  verse ;  that  he  who  hath  begun  a  good  work  in  you,  will  perfect  it  until  the 
day  of  Christ — ^That  ho,  who  having  justified  hath  begun  to  sanctify  you,  will 
carry  on  this  work  till  it  issue  in  glory. 

7.  At  it  ia  right  for  me  to  think  thia  of  yen  all — ^Why  7  He  does  not  say,  **  Be. 
cause  of  an  eternal  decree ;"  or  **  because  a  saint  must  persevere ;"  but  because 
I  have  you  in  my  heart,  who  were  all  partakera  o/"  my  grace — That  is,  because  ye 
were  aU  (for  which  I  have  you  in  my  heart — I  bear  you  the  most  fateful  and 
tender  affection,)  partakera  of  my  grace — ^That  is,  sharers  in  the  afilictions,  which 
God  vouchsafed  me  as  a  grace  or  favour,  vcr.  29,  30,  both  in  my  bonds,  and 
when  I  was  called  forth  to  answer  for  myself,  and  to  confirm  the  Gospel.  It 
is  not  improbable,  that  after  they  had  endured  that  great  trial  of  affliction, 
God  had  sealed  them  unto  full  victory,  of  which  the  apostle  had  a  prophetic 
sight. 

8.  /  long  for  you  all  with  the  bowels  of  Jesus  Christ — In  Paul,  not  Paul  lives, 
but  Jesus  Christ.  Therefore  he  longs  for  them,  with  the  bowels,  the  tenderness, 
not  of  Paul,  but  of  Jesus  Christ. 

9.  And  this  I  pray,  that  your  love — ^Which  they  had  already  shown,  may 
abound  yet  more  and  more — liio  fire  which  burnt  in  the  apostle  never  says,  It  is 
enough ;  in  knowledge  and  in  all  spiritual  sense — Which  is  the  ground  of  all 
spiritual  knowledge.  We  must  be  inwardly  sensible  of  Divine  peace,  joy,  love  , 
ciherwise  we  cannot  know  they  are. 

10.  That  ye  may  try — By  that  spiritual  sense,  the  things  that  are  excellent— 
Not  only  good,  but  the  very  best :  the  superior  excellence  of  which  is  hardly  dis. 
oerned,  but  by  the  adult  Christian :  that  ye  may  be  inwardly  sincere — Having  a 
single  eye  to  the  very  best  things ;  and  a  pure  heart,  and  outwardly  without 
offence — Holy,  unblamable  in  all  things. 

11.  Being  filled  with  the  fruits  of  righteousness,  which  are  through  Jesus  Christ, 
to  the  glory  and  praise  of  God — Here  are  three  properties  of  that  sincerity  which  is 
acceptable  to  God.  1.  It  must  bear  fruits,  the  fruits  of  righteousnessi,  uU  inward 
and  outward  holiness,  all  good  tempers,  words,  and  works,  and  that  so  abun 
dantly,  that  we  may  be  filled  with  them  :  2.  The  branch  and  i\m  fruits  must  de> 
rive  both  their  virtue  and  their  very  being  from  the  alloiupporting,  all^upplying 
root,  Jesus  Christ :  3.  As  all  these  flow  from  the  grace  of  Christ,  so  they  must 
(iMie  in  the  glory  and  praise  of  God. 


CHAPTER  I.  60? 

12  Now  I  would  have  you  know,  brethren,  that  the  things  concern- 
ing me  hare  fallen  out  rather  to  the  furtherance  of  the  Gospel : 

13  So  that  my  bonds  in  Christ  have  been  made  manifest  in  the  whole 

14  palace,  and  to  all  others :  And  many  of  the  brethren,  trusting  in  the 
Lord  through  my  bonds,  are  more  abundantly  bold  to  speak  the 
word  without  fear. 

15  Some  indeed  preach  Christ  even  through  envy  and  strife  :  but 

16  some  through  good  will.    The  one  preach  Christ  out  of  contention, 

17  not  sincerely,  supposing  to  add  affliction  to  my  bonds :  But  the 
others  out  of  love,  knowing  that  I  am  set  for  the  defence  of  the 

18  Gospel.  What  then?  still  every  way,  whether  in  pretence  or  in 
truth,  Christ  is  preached :  and  in  this  I  rejoice,  yea,  and  will  re- 

19  joice.    For  I  know  that  this  shall  turn  to  my  salvation  throu^ 

20  your  prayer,  and  the  supply  of  the  Spirit  of  Jesus  Christ :  Accord^ 
ing  to  my  earnest  expectation  and  hope,  that  I  shall  be  ashamed 
in  nothing,  but  that  with  all  boldness,  as  always,  so  now  also, 
Christ  shall  be  magnified  in  my  body,  whether  by  life  or  by  deadi. 

21  For  to  me  to  live  is  Christ,  and  to  die  is  gain.     But  if  /  nm  to 

22  live  in  the  flesh,  this  is  the  fruit  of  my  labour,  and  what  I  should 

23  choose,  I  know  not.     For  I  am  in  a  strait  between  two,  having  a 

24  desire  to  depart  and  to  be  with  Christ,  which  is  far  better.     But  to 

25  remain  in  the  flesh  is  more  needful  for  you.  And  being  persuaded 
of  this,  I  know  that  I  shall  remain  and  continue  with  you  all,  for  your 

12.  The  things  concerning  me — My  safferings  have  faUon  out  rather  to  the  fbr. 
.herance  than  (as  you  feared)  the  hinderance  of  the  Gospel. 

13.  My  bond$  in  Christ — Endured  for  his  sake,  have  been  made  manifest — Much 
taken  notice  of,  in  the  whole  palace — Of  the  Roman  emperor. 

14.  And  many — Who  were  before  afraid,  trusting  in  the  Lord  through  my 
bonds — When  they  observed  my  constancy  and  safety,  notwithstanding  are  more 
bold. 

15.  16.  Some  indeed  preach  Christ  out  of  contention — Envying  St.  Paul's  sac 
cess,  and  striving  to  hurt  him  thereby  ;  not  sincerely — From  a  real  desire  to  glo. 
rify  God,  but  sup/wstR^-— Though  they  were  disappointed,  to  add  more  qffiietmns 
to  my  bonds — By  enraging  the  Romans  against  me. 

17.  But  the  others  out  of  love — ^To  Christ  and  me ;  knowing — Not  barely  gap. 
posmg,  that  I  am  set — Literally,  I  lie  ;  yet  still  going  forward  in  his  work.  He 
remained  at  Rome  as  an  ambolMador  in  a  place  were  he  is  employed  on  an  inu 
portant  embassy. 

18.  In  pretence — Under  colour  of  propagating  the  Gospel;  in  truth — ^With  t 
real  design  so  to  do. 

19.  This  shall  turn  to  my  toiiMilioii— Shall  procure  me  a  higher  degree  of  gloiy, 
through  your  prayer — Obtaining  for  me  a  larger  supply  of  the  Spirit. 

30.  As  oiioays— -Since  my  call  to  the  apostleship,  in  my  body — However  it  may 
be  disposed  of.  How  that  might  be  he  did  not  yet  know.  For  the  apostles  did 
not  know  all  thinn :  particularly,  in  things  pertaining  to  themselves,  they  had 
room  to  exercise  uiith  and  patience. 

31.  To  me  to  live  is  Christ— To  know,  to  love,  to  follow  Christ  is  my  life,  my 
glory,  my  joy. 

33.  Here  he  begins  to  treat  of  the  former  clause  of  the  preceding  verse.  Of 
the  latter  ho  treats,  chap,  ii,  17.  But  if  I  am  to  live  in  the  fleshy  this  is  thefrmU 
of  my  labour — ^This  is  the  finiit  of  my  living  longer,  that  I  can  labour  more.  Glo. 
rious  labour !  Desirable  firuit !  In  this  view,  long  life  is  indeed  a  blessing.  Amd 
what  J  should  choose,  I  know  not — ^That  is,  if  it  were  left  to  my  own  choice. 

33.  To  depart — Out  of  bonds,  flesh,  the  world,  and  to  be  with  CArisf— -la 
a  nearer  and  fuller  union.  It  is  better  to  depart :  it  is  fkr  better  to  be  with 
Christ. 

85.  /  know — By  a  prophetic  notice,  given  him  while  he  wis  writiiig  this,  lliat 


508  PHILIPPIANS. 

26  furtherance  and  joy  of  faith :  That  your  rejoicing  for  me  may 
abound  through  Christ  Jesus,  by  my  presence  with  you  again. 

27  Only  let  your  behaviour  be  worthy  of  the  Gospel  of  Christ,  that 
whether  I  come  and  see  you,  or  be  absent,  I  may  hear  concerning 
you,  that  ye  stand  fast  in  one  spirit,  with  one  soul  striving  together 

28  for  the  faith  of  the  Gospel,  And  in  nothing  terrified  by  your  adver- 
sanes,  which  is  to  them  an  evident  token  of  perdition,  but  to  you 

29  of  salvation.  This  also  t^  of  God.  For  to  you  it  is  given  with 
regard  to  Christ,  not  only  to  believe  on  him,  but  also  to  suffer  for 

80  him :  Having  the  same  conflict,  which  ye  saw  in  me,  and  now  hear 

to  be  in  me. 
II.       If  there  be  then  any  consolation  in  Christ,  if  any  comfort  of  love, 

2  if  any  fellowship  of  the  Spirit,  if  any  bowels  of  mercies ;  Fulfil  yc 
my  joy,  that  ye  think  the  same  thing,  having  the  same  love,  being 

3  of  one  soul,  of  one  mind.     Do  nothing  through  strife  or  vain  glory, 
but  in  lowliness  of  mind,  esteem  each  the  others  better  than  them- 

4  selves.     Aim  not  every  one  at  his  own  things,  but  every  one  also 

5  at  the  things  of  others.     Let  this  mind  be  in  you,  which  was  also 

6  in  Christ  Jesus,  Who  being  in  the  form  of  God,  counted  it  no  act 

7  of  robbery  to  be  equal  with  God ;  Yet  emptied  himself,  taking  the 

I  ahall  continue  some  time  longer  with  you — And  doubtless  he  did  see  them  afler 
this  coniinement. 

97.  Only — Be  careful  for  this,  and  nothing  else,  eiandfast  in  one  opirit — ^With 
the  most  perfect  unanimity,  otriving  together — ^With  united  strength  and  endeo. 
voars,  for  the  faith  qf  the  OoepeP-For  all  the  blessings  revealed  and  promised 
therein. 

88.  Which — ^Namely,  their  being  adversaries  to  the  word  of  God,  and  to  you 
the  messengers  of  Grod,  i§  an  evident  foA^en— -That  they  are  in  the  high  road  to 
perdition,  and  you  in  the  way  of  salvation. 

99.  For  to  you  it  it  given — ^As  a  special  token  of  God's  love  and  of  your  being 
in  the  way  of  salvation. 

30.  Having  the  oame  kind  of  conflict  with  vonr  adversaries,  which  ye  eaw  in 
fM — ^When  f  was  with  you.  Acts  xvi,  13,  19,  io. 

n.  1,  If  there  be  therefore  any  coneolation — In  the  moe  of  Chrietf  if  any  com- 
fort — In  the  love  of  God,  if  any  fellowehip  qf  the  Holy  Ghost ;  if  any  bowels  of 
Mcreies— Resulting  therefrom ;  any  tender  aflection  toward  each  other. 

9.  Think  the  eame  thing — Seieing  Christ  is  your  common  head  :  having  the  tame 
hve — ^To  God  your  common  Father :  6eifi^  of  one  eoul — Animated  with  the  same 
afibctions  and  tempers,  as  ye  have  all  drunk  into  one  spirit ;  of  one  mind — Ten- 
derly rejoieing  and  grieving  together. 

3.  Do  not&ng  tSrough  contention — Which  is  inconsistent  with  your  think, 
ing  the  same  thing,  or  vain  glory — Desire  of  praise,  which  is  directly  opposite  to 
the  love  of  God :  but  esteem  each  the  others  better  than  themselves — (For  every 
one  knows  more  evil  of  himself  than  he  can  of  another.)  Which  is  a  glorious 
ftait  of  the  Spirit,  and  an  admirable  help  to  your  continuing  of  one  soul. 

4.  Aim  not  every  one  at  his  own  things — Only.  If  so,  ye  have  not  bowels  of 
mercies. 

6.  Whs  being  tn  the  essential  fonnt  the  incommunicable  natnre  of  God  from 
eternity,  (as  he  was  afterward  in  the  form  of  man,  real  God,  as  real  man,)  count. 
9ditno  act  of  rohbery,  (that  is  the  precise  meaning  of  the  words,)  no  invasion  of 
another's  prerogative,  but  his  own  strict  and  unquestionable  right,  to  be  equal 
wsiih  Ood.  The  word  here  translated  equals  occurs  in  the  adjective  form  five 
or  mx  times  in  the  New  Testament,  Matt,  xz,  19 ;  Luke  vi,  34 ;  John  v,  10 ; 
Acts  zi,  17 ;  Rev.  zzi,  16 ;  in  all  which  places  it  expresses  not  a  bare  retem. 
Uance,  bat  a  real  and  proper  equality.  It  here  implies  both  the  fulness  and  the 
supreme  height  of  the  Grodhead :  to  which  are  opposed,  he  emptied,  and  be  hum. 
Usdhimseij^ 

7.  Ysl— He  WM  so  fiur  from  tanaoioofly  inristing  apon,  that  he  willioglj  re- 


CHAFPER  II.  509 

8  form  of  a  servant,  being  made  m  the  likenesn  of  men.     And  being 
found  in  fashion  as  a  man,  he  humbled  himself,  becoming  obedient 

9  even  unto  death,  yea,  the  death  of  the  cross.     Wherefore  God 
also  hath  highly  exalted  him,  and  hath  given  him  a  name  which  is 

10  above  every  name.  That  at  the  name  of  Jesus  every  knee  might 
bow,  of  those  in  heaven,  and  those  on  earth,  and  those  under  Uie 

11  earth;  And  every  tongue  might  confess,  that  Jesus  Christ  is  Lord 

12  to  the  glory  of  God  the  Father.  Wherefore,  my  beloved,  as  you 
have  always  obeyed,  not  as  in  my  presence  only,  but  much  more 
now  in  my  absence,  work  out  your  own  salvation  with  fear  and 

13  trembling.     For  it  is  God  that  worketh  in  you  according  to  his 

14  good  pleasure,  both  to  will  and  to  do.     Do  all  things  without  mur- 

15  murings  and  disputings  :  That  ye  may  be  blameless  and  simple,  the 
sons  of  Grod,  unrebukable,  in  the  midst  of  a  crooked  and  perverse 

iinquiflhed  his  claim.  He  waa  content  to  forego  the  glories  of  the  Creator,  and  to 
appear  in  the  form  of  a  creature  :  nay,  to  bo  made  m  the  likeneae  of  the  fallen 
creatures ;  and  not  only  to  share  the  disffrace*  but  to  suflfer  the  punishment  due 
to  the  meanest  and  vilest  among  them  all.  H9  emptied  kim»elf-^f  that  Divine 
fulness,  which  he  received  again  at  his  exaltation.  Though  he  remained  full, 
John  i,  14,  yet  he  appeared  as  if  he  had  been  empty ;  for  ho  veiled  his  fulness 
from  the  sight  of  men  and  angels.  Yea,  he  not  only  veiled,  but  in  some  sense 
renounced  the  glory  which  he  had  before  the  world  began ;  taking — And  by  that 
very  act  emptying  himself,  the  form  of  a  tervant — The  form^  the  likeness,  tho 
fashion,  though  not  exactly  the  same,  aro  yet  nearly  related  to  each  other.  The 
form  expresses  something  absolute ;  the  likeness  refers  to  other  things  of  the 
same  kind :  the  fashion  respects  what  appears  to  sight  and  sense :  being  mads  m 
the  likeness  of  men — A  real  man,  like  other  men.  Hereby  he  took  the  form  of  a 
servant, 

8.  And  being  found  in  fashion  as  a  man — A  common  man,  without  any  pecu. 
liar  excellence  or  comeliness,  he  humbled  himself — ^To  a  still  greater  depth,  becom^ 
ing  obedient — To  God,  though  equal  with  him,  even  unto  death — The  greatest 
instance  both  of  humiliation  and  obedience,  yea^  the  death  of  the  cross — Inflicted 
on  few  but  servants  or  slaves. 

9.  Wherefore — Because  of  his  voluntary  humiliation  and  obedience.  He  hum. 
bled  himself:  but  Ood  hath  exalted  Aim-— So  recompensing  his  humiliation,  and 
hath  given  him — So  recompensing  his  emptying  himself,  a  name  which  is  aAooc 
rvery  name — Dignity  and  majesty  superior  to  every  creature. 

10.  That  every  knee — ^That  Divine  honour  might  be  paid  in  every  possible  inaa. 
ner  by  every  creature,  might  bow — Either  with  love  or  trembling,  of  those  in  hea^ 
ven,  earth,  under  the  eartn — ^That  is,  through  the  whole  universe. 

11.  And  every  tongue — Even  of  his  enemies,  confess  that  Jesus  Christ  is  Lord 
— Jehovah ;  not  now  in  tho  form  of  a  servant,  but  enthroned  in  the  glory  of 
God  the  Father. 

13.  Wherefore — Having  proposed  Chrisfs  example,  he  exhorts  them  to  secun 
tho  salvation  which  Christ  has  purchased ;  as  ye  have  oiioays^— hitherto,  obeyed^ 
Both  God  and  me  his  minister ;  now  in  my  absence — ^When  ye  have  not  me  to  xo- 
struct,  assist,  and  direct  you,  work  out  your  own  salvation — Herein  let  every 
man  aim  at  his  own  things;  with  fear  and  trembling— With  the  utmost  care  and 
diligence. 

13.  For  it  is  CToi— God  alone,  who  is  with  you,  though  I  am  not ;  that  worketh 
in  you  according  to  his  good  pleasure — Not  for  any  merit  of  yours.  Yet  his  influ- 
onces  are  not  to  supersede,  but  to  encourage  our  own  efforts.  Work  out  your 
own  salvation — Here  is  oar  duty ;  for  it  is  Ood  that  worketh  in  you — Here  is  our 
encouragement.  And  O !  what  a  glorious  encouragement,  to  have  the  arm  of 
Omnipotence  stretched  out  for  our  support  and  succour. 

14.  Do  aU  things — ^Not  only  without  contention,  ver.  3,  but  even  without  nmr* 
murings  and  disputings-^Which  are  real,  though  smaller  hinderances  of  love. . 

15.  That  ye  may  be  blameless — Before  men,  and  strnpU—Befon  God,  aiming  tt 
nim  alone,  as  tk€  sons  of  Ood^Thi  God  of  love ;  acting  np  to  your  high  ohme. 


510  PHILIPPIANS. 

16  generation,  among  whom  ye  shine  as  lights  m  the  world.  Holding 
fast  the  word  of  life,  that  I  may  glory  in  the  day  of  Christ,  that  1 
have  not  nm  in  vain,  neither  laboured  in  vain. 

17  Yea,  and  if  I  be  offered  upon  the  sacrifice  and  service  of  your 

18  faith,  1  rejoice  and  congratulate  you  all.     For  the  same  cause  re- 

19  joice  ye  likewise  and  congratulate  me.  Now  I  trust  in  the  Lord 
Jesus,  to  send  Timotheus  to  you  shortly,  that  I  also  may  be  en- 

20  couraged,  when  I  know  your  state.  For  I  have  none  like  minded, 

21  who  will  naturally  care  for  what  concerneth  you.     For  all  seek 

22  their  own,  not  the  things  of  Jesus  Christ.  But  ye  know  the  proof 
of  him,  that  as  a  son  with  his  father,  he  hath  served  with  mo  in 

23  the  Gospel.     Him  therefore  I  hope  to  send,  as  soon  as  ever  1 

24  know  how  it  will  go  with  me.     But  I  trust  in  the  Lord  that  I  also 

25  myself  shall  come  shortly.  Yet  I  thought  it  necessary  to  send  alsv 
to  you  Epaphroditus,  my  brother  and  companion  in  labour,  and  fel- 
low soldier,  but  your  messenger,  and  him  that  ministered  to  my 

26  need.     For  he  longed  af\er  you  all,  and  was  full  of  heaviness,  be- 

27  cause  ye  had  heard  that  he  was  sick.  He  was  indeed  sick  nigh 
unto  death ;  but  C^od  had  compassion  on  him ;  and  not  on  him 
only,  but  on  me  likewise,  lest  1  should  have  sorrow  upon  sorrow. 

28  I  have  sent  him  therefore  the  more  willingly,  that  ye  seeing  him 

29  again  may  rejoice,  and  that  I  also  may  be  the  less  sorrowful.  Re- 
ceive him  therefore  in  the  Lord  with  all  gladness,  and  honour 

30  such.  Because  for  the  work  of  Christ  he  was  nigh  unto  death, 
oot  regarding  his  own  life,  to  supply  your  deficiency  of  service 
toward  me. 


ter,  unrebukable  in  the  raiditt  of  a  crooked,  guileful,  lerpentino,  and  perverse 
generation — Such  a«  the  bulk  of  mankind  always  were,  crooked — By  a  corrupt 
nature,  and  yet  more  perverse  by  custom  and  practice, 

17.  Here  he  begins  to  treat  of  the  latter  clause  of  chap,  i,  22.  Yea,  and  if  I 
be  offered,  literally,  if  I  be  poured  out  upon  the  sacrifice  of  your  faith — ^The  Phi. 
Impians,  as  the  other  converted  heathens,  were  a  sacrifice  to  God  through  St. 
nnl'8  ministry,  Rom.  zv,  16.  And  as  in  sacrificing,  wine  was  poured  at  the  foot 
of  the  altar,  so  he  was  willing  that  his  blood  should  be  poured  out.  The  ezpres. 
■ion  well  agrees  with  that  kind  of  martyrdom,  by  which  he  was  afterward  o&red 
up  to  God. 

18.  Congratulate  me — When  I  am  offered  up. 

19.  When  J  know — Upon  my  return,  that  ye  stand  steadfast. 
30.  /  have  none — Of  those  who  are  now  with  me. 

21.  For  all — but  Timotheus,  seek  their  own — Ease,  safety,  pleasure,  or  profit. 
Amazing !  in  that  golden  age  of  the  Church,  could  St.  Paul  thoroughly  approve 
of  one  only,  among  all  the  labourers  that  were  with  him  7  chap,  i,  14, 17.  And 
how  many  do  we  think  can  now  approve  themselves  to  God  7  Not  the  things  of 
Jesus  Christ — ^They  who  seek  these  alone  will  sadly  ezperionce  this.  They  wUl 
find  few  helpers  like  minded  with  themselves,  willing  naked  to  follow  a  naked 
Master ! 

22.  As  a  son  with  his  father — ^He  uses  an  elegant  peculiarity  of  phrase,  speak. 
iaff  partly  as  of  a  son,  partly  as  of  a  fellow  labourer. 

25.  To  send  Epaphroditus — Back  immediately,  your  messenger — ^The  Philippi. 
ans  had  sent  him  to  St.  Paul  with  their  liberal  contribution. 

26.  He  was  full  of  heaviness — Because  he  supposed  you  would  be  afiUcted  at 
hearing  he  was  sick. 

27.  God  had  compassion  on  him — Restoring  him  to  health. 

28.  That  I  may  be  t?u  less  sorrowful — When  I  know  you  are  rejoicing. 

30.  To  supply  your  deficiency  of  service — ^To  do  what  you  c<Kild  not  do  in 
penoo. 


CHAPTER  III.  511 

fll.     Finally,  my  brethren,  rejoice  in  the  Lord.    To  write  the  same 

2  things  to  you,  is  not  tedioas  to  me,  and  ii  is  safe  for  you.  Be- 
ware of  dogs,  beware  of  evil  workers,  beware  of  the  concision. 

3  For  we  are  the  circumcision,  who  worship  God  in  spirit,  and  glory 

4  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh.  Though  I 
might  have  confidence  even  in  the  flesh.  If  any  other  man  be 
fully  persuaded  that  he  may  have  confidence  in  the  flesh,  I  more  : 

5  Circumcised  the  eighth  day,  of  the  stock  of  Israel,  of  the  tribe 
of  Benjamin,  a  Hebrew  of  Hebrews,  touching  the  law,  a  Pha 

6  risee  ;  Touching  zeal,  persecuting  the  Church,  touching  the  right- 

7  eousness  which  is  by  the  law,  blameless.     But  whatsoever  things 

8  were  gain  to  mo,  those  I  have  accounted  loss  for  Christ.  Yea, 
doubtless,  and  I  account  all  things  to  be  loss,  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  my  Lord:  for  whom  I  have 
suffered  the  loss  of  all  things,  and  do  account  them  but  dung, 

9  that  I  may  gain  Christ;  And  be  found  in  him,  not  having  my 
own  righteousness  which  is  of  the  law,  but  that  which  is  through 
faith  in  Christ,  the  righteousness  which  is  from  God  by  faith : 

III.  1.  Tke  tame  thingt — Which  you  have  heud  before. 

3.  Beware  of  dog9 — Unclean,  unholy,  rapacioas  men.  The  title  which  the 
Jews  usually  gave  the  Crentilee,  he  returns  upon  themselves  The  coneiwion — 
Circumcision  being  now  ceased,  the  apostle  wUl  not  call  them  the  circumcision, 
but  coins  a  term  on  purpose,  taken  from  a  Greek  word  used  by  tiie  seventy,  Lev. 
xxi,  5,  for  such  a  cutting  as  God  had  forbidden. 

3.  For  we — Christians,  are  the  only  true  cireumeUion — ^The  people  now  in 
covenant  with  God,  who  worship  Ood  in  spirit — Not  barely  in  the  letter,  but  with 
the  spiritual  worship  of  inward  holiness ;  and  glory  in  Christ  Jesus — As  the  only 
cause  of  all  our  blessings ;  and  hate  no  eoi^fidenee  in  the  JUsh — In  any  outward 
advantage  or  prerogative. 

4.  Though  I — He  subjoins  this  in  the  singular  number,  because  the  Philippiana 
could  not  say  thus. 

5.  Circumcised  the  eighth  day— -"Sot  at  ripe  age,  as  a  proselyte,  of  the  tribe 
of  Benjamin — Sprung  from  the  wife,  not  the  handmaid  ;  a  Hebrew  of  Hebrews^ 
Dj  both  my  parents :  in  every  thing,  nation,  religion,  language  ;  touching  the  law, 
a  Pharisee---One  of  that  sect,  who  most  accurately  observe  it. 

6.  Having  such  a  zeal  for  it,  as  to  persecute  to  the  death  those  who  did  not 
observe  it,  touching  the  righteousness  which  is  described  and  enjoined  by  the  law 
-^That  is,  external  observances,  blameless, 

7.  But  all  those  things,  which  I  then  accounted  gain,  which  were  once  my 
confidence,  my  glory,  and  joy,  those,  ever  since  I  have  believed,  Jhat>e  accounted 
loss,  nothing  worth  in  comparison  of  Christ, 

8.  Yea,  /still  account  both  all  these  and  all  things  else  to  be  mere  loss,  com. 
pared  to  the  inward  experimental  knowledge  of  Christ,  as  my  Lord,  as  my  Pro. 
phet,  Priest,  and  King,  as  teaching  me  wisdom,  atoning  for  my  sins,  and  reign- 
ing  in  my  heart.  To  refer  this  to  justification  only,  is  misoraibly  to  pervert  the 
whole  scope  of  the  words.  They  manifestly  relate  to  sanctification  also :  yea,  to 
that  chiefly.  For  whom  J  have  actually  suffered  the  loss  of  aU  things — ^Which 
the  world  loves,  esteems,  or  admires ;  of  which  I  am  so  far  from  repenting,  that 
I  still  account  them  but  dung — ^Tho  discourse  rises.  Loss  is  sustained  with 
patience  ;  but  dung  b  cast  away  with  abhorrence.  The  Greek  word  signifies  any, 
the  vilest  refuse  of  things,  the  dross  of  metale,  the  dregs  of  liquors,  the  excre. 
ments  of  animals,  the  most  worthless  scraps  of  meat,  the  basest  offals,  fit  only  for 
dogs ;  that  J  may  gain  Christ — He  that  loses  all  things,  not  excepting  himself, 
gains  Christ,  and  is  gained  by  Christ.  And  still  there  is  more ;  which  even  St. 
nul  speaks  of  his  having  not  yet  gained ! 

9.  And  be  found  by  God,  ingrafted  m  him,  not  having  my  own  righteousness^ 
which  is  of  the  law — ^That  merely  outward  righteousness  prescribed  by  the  law, 
and  performed  by  my  own  strength,  but  that  inward  righteouniMi  wiitk  <• 


513  PHILIPPIANS. 

10  That  I  may  know  him,  and  the  power  of  his  resurrection,  and 
the  fellowship  of  his  sufferings,  being  made  conformable  to  his 

11  death:    If  by  any  means  I  may  attain  unto  the  resurrection  of 

12  the  dead.  Not  that  I  have  already  attained,  or  am  already  per- 
fected :  but  I  pursue,  if  I  may  apprehend  that  for  which  I  was  also 

13  apprehended  by  Christ  Jesus.  Brethren,  I  do  not  account  my- 
self to  have  apprehended :  but  one  thing  /  do,  forgetting  the 
things  that  are  behind,  and  reaching  forth  unto  the  things  which 

14  are  before,  I  press  toward  the  go&l,  for  the  prize  of  the  high 

15  calling  of  God  in  Christ  Jesus.  Let  us  therefore,  as  many  as  are 
perfect,  be  thus  minded;   and  if  in  any  thing  ye  be  otherwise 

16  minded,  God  shall  reveal  even  this  unto  you ;  But  whereunto  we 
have  already  attained,  let  us  walk  by  the  same  rule,  let  us  mind 
the  same  thing. 

17  Brethren,  be  ye  followers  together  of  me,  and  mark  them  who 

18  walk  as  ye  have  us  for  an  example.  (For  many  walk,  of  whom  I 
have  told  you  often,  and  now  teU  you  even  weeping,  that  they  are 

19  enemies  of  the  cross  of  Christ.  Whose  end  is  destruction,  whose 
god  is  their  belly,  and  wliose  glory  is  in  their  shame ;  who  mind 

through  faith — Which  can  flow  from  no  other  fountain ;  the  righteousness  which 
ii  from  Ood — From  his  almifirhtv  Spirit,  not  by  my  own  strength,  bat  by  faith 
alone.     Here  also  the  apostle  is  mr  from  speaking  of  justification  only. 

10.  The  knowledge  of  Christ  mentioned  in  the  8th  verse  is  here  more  largely 
explained.  That  I  may  know  him-^Aa  my  complete  Saviour ;  and  the  power  of 
his  resurrection — Raising  me  from  the  deatli  of  sin,  into  all  the  life  of  love ;  and 
the  fellowship  of  his  sufferings — Being  crucified  with  him  ;  and  made  conjormahle 
to  his  death— So  as  to  be  dead  to  all  things  here  belcw. 

11.  The  resurrection  of  the  dead — That  is,  the  resurrection  to  glory. 

12.  Not  that  I  have  already  attained — ^The  prize.  He  here  enters  on  a  now 
set  of  metaphors,  taken  firom  a  race.  But  observe  how,  in  the  utmost  fervour, 
he  retains  his  sobriety  of  spirit;  or  am  already  perfected — ^There  is  a  difference 
between  one  that  is  perfect,  and  one  that  is  perfected.  Tho  one  is  fitted  for  the 
race,  ver.  15 ;  the  other,  ready  to  receive  the  prize.  But  I  pursue^  if  I  may 
apprehend  that — Perfect  holiness,  preparatory  to  glory  ;  for,  in  order  to  which  1 
was  apprehended  by  Christ  Jfsiis-— Appearing  to  me  in  the  way.  Acts  xxvi,  14. 
The  speaking  conditionally  both  here  and  in  the  preceding  verse,  implies  no 
uncertainty,  but  only  the  difficulty  of  attaining. 

13.  /  do  not  account  myself  to  have  apprehended  this  already :  to  be  already 
possessed  of  perfect  holiness. 

14.  Forgetting  the  things  that  are  behind — Even  that  part  of  the  race  which  is 
already  run ;  and  reaching  forth  unto — Literally,  stretched  out  over  the  things 
that  are  before — Pursuing,  with  the  whole  bent  and  vigour  of  my  soul,  perfect 
holiness  and  eternal  glory.  In  Christ  Jesus — ^The  auUior  and  finisher  of  every 
good  thing. 

15.  Let  us — as  many  as  are  perfect — Fit  for  the  race,  strong  in  faith,  (so  it 
means  here,)  be  thus  minded — Apply  wholly  to  this  one  thing ;  and  if  in  any 
thing  ye — ^Who  are  not  perfect,  who  are  weak  in  fiuth ;  be  otherwise  minded — 
pursuing  other  things,  God,  if  ye  desire  it,  shaU  reveal  even  this  unto  you — Will 
convince  you  of  it. 

16.  But  let  us  take  care  not  to  lose  the  ground  we  have  already  gained.  Lei 
us  walk  by  the  same  rule  we  have  done  hitherto. 

17.  Mark  them — For  your  imitation. 

18.  Weeping — As  he  wrote.  Enemies  of  the  cross  of  Christ — Such  are  i^. 
cowardlly,  all  shame.faced,  all  delicate  Christians. 

19.  Whose  end  is  destruction — This  is  placed  in  tho  front,  that  what  follows 
may  be  read  with  the  greater  horror :  whose  god  is  their  belly — ^\Vho8e  supreme 
faappinem  lies  in  gratifying  their  sensiia]  appetitei ;  who  mind — Relish,  desire, 

'    mrtUfthmgt. 


CHAPTER  IV.  513 

10  earthly  things.)   For  our  conversation  is  in  heaven  ;  from  whence 

:?!  also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ,  Who  wil. 

transform  our  vile  body,  that  it  may  be  fashioned  like  unto  his 

glorious  body,  according  to  the  mighty  working,  whereby  he  is 

able  even  to  subject  all  things  to  himself. 

IV.     Therefore,  my  brethren,  beloved  and  longed  for,  my  joy  and 

2  crown,  so  stand  fast  in  the  Lord,  my  beloved.     I  beseech  Euodias, 

3  and  I  beseech  Syntyche,  to  be  of  one  mind  in  the  Lord.  And  I 
entreat  iliee  also,  true  yoke  fellow,  help  those  women  who  laboured 
together  with  me  in  the  Gospel,  witli  both  Clement  and  my  other 
fellow  labourers,  whose  names  are  in  the  book  of  life. 

4  Rejoice  in  the  Lord  always :   again  I  say.  Rejoice.     Let  your 

5  gentleness  be  known  to  all  men ;  the  Lord  is  at  hand.     Be  care- 

6  ful  fur  nothing,  but  in  every  thing  by  prayer  and  supplication  with 

7  thanksgiving,  let  your  requests  be  made  known  to  God :  And  the 

20.  Our  conversation — ^Tho  Greek  word  is  of  a  very  extensive  meaning;  our 
citizenship,  our  thoughts,  our  affections,  are  already  in  heaven. 

2L  Who  will  transform  our  vile  body — Into  the  most  perfect  state,  and  the 
most  beauteous  form.  It  will  then  be  purer  than  the  unspotted  firmament, 
brighter  than  the  lustre  of  the  stars:  and  which  exceeds  all  parallel,  which 
comprehends  all  perfection  ;  like  unto  hi$  glorious  body — Like  that  wonderfully 
glorious  body  which  he  wears  in  his  heavenly  kingdom,  and  on  his  triumphant 
ihrono. 

IV.  1.  So  stand — As  ye  have  done  hitherto. 

2.  /  beseech — He  repeats  this  twice,  as  if  speaking  to  each  faoe  to  face,  and 
that  with  the  utmost  tondemoss. 

3.  And  I  entreat  thee  also,  true  yokefellow — St.  Paul  had  many  fellow  labour, 
ers,  but  not  many  yoke  fellows.  In  this  number  was  Barnabas  first,  and  then 
Silas,  whom  he  probably  addresses  hero.  For  Silas  hod  been  his  yoke  fellow  at 
the  very  place,  Acts  xvi,  19.  Help  those  women  who  laboured  together  with 
me  ;  literally,  who  wrestled — ^Tlie  Greek  word  doth  not  imply  preaching,  or  any 
thing  of  that  jcind;  but  danger  and  toil  endured  for  the  sake  of  the  Gospel: 
wliich  was  also  endured  at  the  same  time  (probably  at  Philippi)  by  Clement  and 
my  other  fellow  labourers — This  is  a  different  word  from  the  former,  and  does 
properly  imply  follow  preachers:  whose  names,  althcugh  not  set  down  here, 
are  in  the  book  of  life — As  are  those  of  all  believers :  an  allusion  to  the  wrestlers 
in  the  Olympic  games,  whose  names  were  all  enrolled  in  a  book.  Reader,  is 
thy  name  there  ?  Then  walk  circumspectly,  lest  the  Lord  blot  thee  out  of  his 
book. 

5.  Let  your  gentleness — YielJmgness,  sweetness  of  temper,  the  result  of  joy  in 
the  Lord ;  be  known — By  your  whole  behaviour ;  to  all  men — Good  and  badv 
gentle  and  froward.  Those  of  the  roughest  tempers  are  good  natured  to  some, 
(from  natural  sympathy,  and  various  motives,)  a  Christian  to  all.  The  Lord — The 
Judge,  the  Rewarder,  the  Avenger,  is  at  hand — Standeth  at  the  door. 

6.  Be  nnxiouBly  careful  for  nothing — If  men  are  not  gentle  toward  you,  yet 
neither  on  this,  nor  any  other  account,  be  careful,  but  pray.  Anxiety  and 
prayer  cannot  stand  togetiier.  In  every  thing — Great  and  small ;  let  your  requests 
be  made  known — ^They  who,  by  a  preposterous  shame,  or  distrustful  modesty, 
cover,  stifle,  or  keep  in  their  desires,  as  if  they  were  either  too  small  or  too  great, 
must  be  racked  with  care:  from  which  they  are  entirely  delivered,  who  pour 
them  out  with  a  free  and  filial  confidence :  to  God — It  is  not  always  proper  to 
disclose  them  to  men :  by  supplication — ^Which  is  the  enlarging  upon  and  press, 
-ng  our  petition  :  with  thanksgiving — The  surest  mark  of  a  soul  free  from  anxiety, 
tnd  of  prayer,  joined  with  true  resignation.  This  is  always  followed  by  peace. 
Peace  and  thanksgiving  are  both  coupled  together,  Col.  iii,  15. 

7.  And  the  peace  of  God — ^That  calm,  heavenly  repose,  that  tranquillity  of  spirit, 
which  God  only  can  give ;  which  surpasseth  all  understanding — ^Which  none  can 
comprehend,  save  he  that  receivelh  it ;  shall  keep — Shall  gaud  as  a  earrison  doei 
a  city ;  yaw  hearts—Yooi  affnctions ;  your  minds — ^Yoor  undentaaomga,  and  tU 

33 


514  PHILIPPIANS 

peace  of  God,  which  suipasseth  all  understanding,  shall  keep  your 
hearts  and  your  minds  tlurough  Christ  Jesus. 

8  Finally,  brethren,  whatsoever  things  are  true,  whatsoever  things 
art  honest,  whatsoever  things  art  just,  whatsoever  things  are  pure, 
whatsoever  thuigs  are  lovely,  whatsoever  things  are  of  good  report : 
if  there  he  any  virtue,  and  if  there  he  any  praise,  think  on  these 

9  things ;  The  things  which  ye  have  both  learned  and  received, 
and  heard  and  seen  in  me,  these  do :  and  the  God  of  peace  shall 
be  with  you. 

10  I  rejoiced  in  the  Lord  greatly,  that  now  at  last  your  care  of  me 
hath   flourished  again;   wherein  ye  were  also  careful;   but  ye 

1 1  wanted  opportunity.     Not  that  I  speak  in  respect  of  want ;  for  I 

12  have  learned  in  whatsoever  state  I  am,  to  be  content.  I  know 
how  to  be  abased,  and  I  know  how  to  abound  :  every  where  and  in 
every  thing  I  am  instructed,  both  to  be  full  and  to  be  hungry ;  botli 

13  to  abound  and  to  want.   I  can  do  all  things  through  Christ  strength- 

14  ening  me.     Nevertheless  ye  have  done  well,  that  ye  did  commu- 

15  nicate  to  me  in  my  affliction.  And  ye  know  likewise,  O  Phi- 
lippians,  that  in  the  beginning  of  the  Gospel,  when  1  departed  from 
Macedonia,  no  Church  communicated  with  me  in  respect  of  giving 

16  and  receiving,  but  you  only      For  even  in  Thessalonica  ye  sent 

17  once  and  again  to  my  necessities.     Not  that  I  desire  a  gift,  but  I 

the  various  workings  of  them,  through  the  Spirit  ^d  power  of  Christ  Jesus,  in 
the  knowledge  and  love  of  God.  Without  a  guard  set  on  those  likewise,  the 
purity  and  vigour  of  our  aflbctions  oannot  long  bo  preserved. 

8.  i^'naZ/y--To  sum  up  all ;  tsAafsoeeer  tkingt  are  true — Here  are  eight  partL 
culars  placed  in  two  fourfold  rows ;  the  former  containing  their  duty,  the  latter  the 
conmiendation  of  h.  The  first  word  in  the  former  row  answers  the  first  in  the 
latter,  the  second  word  the  second,  and  so  on  :  true — In  speech :  honest — In  ac 
tion  :  juet — With  regard  to  others :  pure — ^With  regard  to  yourselyes :  lovely — 
And  what  more  loyely  than  truth  ?  of  good  report — As  is  honesty  even  where  it 
is  not  practised.  If  there  he  any  virtue — And  all  virtues  are  contained  in  justice ; 
if  there  he  any  praiee — In  those  things  which  relate  rather  to  ourselyes  than  to 
our  neighbour :  think  on  these  things — ^That  ye  may  both  practise  them  your- 
•elves,  and  recommend  them  to  others. 

9.  The  things  which  ye  have  learned — As  catechumens ;  and  received — By  con. 
tinual  instructions,  and  heard  and  seen — In  my  life  and  conversation,  these  do, 
and  the  God  of  peace  shall  be  with  you — Not  only  the  peace  of  God,  but  God  him. 
•el^  the  fountain  of  peace. 

10.  /  rtjoice  greatly — St.  Paul  was  no  Stoic.  He  had  strong  passions,  but  all 
devoted  to  God :  that  your  care  of  me  hath  Nourished  again — As  a  tree  blossoms 
after  the  winter.  Ye  wanted  opportunity — Either  ye  haid  not  plenty  yourselves, 
or  vou  wanted  a  proper  messenger. 

11.  /  have  learned — From  God.  Ho  only  can  teach  this,  in  every  thing  there* 
with  to  be  consent— Joyfully  and  thankfully  patient.  Nothing  less  is  Christian 
content.  We  may  observe  a  beautiful  gradation  in  the  expressions, — I  have 
learned ;  I  know ;  I  am  instructed ;  I  can. 

13.  /  know  how  to  be  abased — Having  scarce  what  is  needfhl  for  my  body ;  and 
to  abound — Having  wherewith  to  relieve  others  also.  Presently  after  the  order 
of  the  words  is  inverted,  to  intimate  his  frequent  transition  from  scarcity  to  plenty, 
and  from  plenty  to  scarcity.  /  am  instructed — Literally,  I  am  initiated  into  that 
mystery,  unknown  to  all  but  Christians,  both  to  he  full  and  to  be  hungry — For  one 
day ;  lioth  to  abound  and  to  want — For  a  longer  season. 

13.  J  can  do  all  things^Even  fulfil  all  the  will  of  God. 

15.  In  the  beginning  of  the  Gospel — ^When  it  was  first  preached  at  Philippi,  in 
rssmset  of  giving — On  your  part,  and  receiving — On  mine. 

17.  Jvlsl  thMt  Idssirs — For  my  own  nke,  the  vory  gift  which  I  receive  of  you. 


CHAPTER  IV.  515 

* 

18  desire  fruit  that  may  abound  to  your  account.  But  I  have  aU 
things,  and  abound ;  I  am  filled,  having  received  of  Epaphroditus 
the  things  which  came  from  you,  an  odour  of  a  sweet  smell,  an 

19  acceptable  sacrifice,  well  pleasing  to  God.  And  my  God  shall 
supply  all  your  need,  according  to  his  riches  in  glory  through 

20  Christ  Jesus.  Now  unto  our  God  and  Father  he  glory  for  ever 
and  ever.     Amen. 

21  Salute  every  saint  in  Christ  Jesus.     The  brethren  who  are 

22  with  me  salute  you.     All  the  samts  salute  you,  chiefly  they  that 

23  are  of  Cesar's  household.  The  grace  of  the  Lord  Jesus  Christ 
le  with  you. 

18.  An  odour  of  a  oweot  emell — More  pleasing  to  God  than  the  sweetest  per* 
fumes  to  men. 

19.  All  your  neeit— As  ye  hfve  mine,  according  t§  hie  riciee  in  glory    In  hit 
abundant,  eternal  glory. 


NOTES 

ON 

ST.  PAUL'S  EPISTLE  TO  THE  COLOSSIANS. 


CoLossE  waa  a  city  of  the  greater  Phrjgia,  not  far  from  Laodieea  and  Hierapolis 
Thon^rh  St.  Paul  preached  in  many  parts  of  Phrygia,  yet  ho  never  had  been  at 
this  city.  It  had  receiyed  the  Gospel  by  the  preaching  of  Epaphras,  who  was 
with  St.  Paul  when  he  wrote  thb  epistlo. 

It  seems  the  Colossians  were  now  in  danger  of  being  seduced  by  those  who 
strove  to  blend  Judaism  or  heathen  superstitions  with  Christianity ;  pretending 
that  God,  because  of  his  great  majesty,  was  not  to  be  approached  but  by  the 
mediation  of  angels ;  and  that  there  were  certain  rites  and  observances,  cnicfly 
borrowed  from  the  law,  whereby  these  angels  might  be  made  our  friends. 

In  opposition  to  thorn  the  apostle,  1.  Commends  the  knowledge  of  Christ  as 
more  excellent  than  all  other,  and  so  entire  and  perfect,  that  no  other  knowledge 
was  necessary  for  a  Christian.  He,  2,  shows  that  Christ  is  above  all  angels,  who 
are  only  his  servants ;  and  that  being  reconciled  to  God  through  him,  we  have 
free  access  to  him  in  all  our  necessities. 

THIS  BPI8TLB  CONTAINS, 

I.  The  inscription Chap,  i,  1,  2 

II.  The  doctrine,  wherein  the  apostle  pathetically  explains  the  mys- 

tery  of  Christ, 

By  thanksgiving  for  the  Colossians 3-8 

By  prayers  for  them,  with 9-33 

A  declaration  of  his  affection  for  them  .        •        •        •  S4-39 ;  li,  1-3 

III.  The  exhortation, 

1.  Genera],  wherein  he  excites  them  to  perseverance,  and  warns 

them  not  to  be  deceived 4-8 

Describes  again  the  mystery  of  Christ  in  order     •        •        .        .  9-15 
And  in  the  same  order  draws  his  admonitions, 

1.  From  Christ  the  Head 1&-19 

2.  From  his  death 20-23 

3.  From  his  exaltation iii»  1-4 

2.  Particular. 

1.  To  avoid  several  vices •        •  ^9 

2.  To  practise  several  virtues       .        .        •        •        •        •        •  10, 11 

Especially  to  love  one  another 12-15 

And  study  the  Scriptures         .        •        •        •        •        .        •  16, 17 

3.  To  the  relative  duties  of  wives  «nd  husbands   .        •        •        •  18,19 
Children  and  parents,  servants  and  masten              •        •      20-25;  iv,  1 

3.  Final,  to  prayer   ...•••••••  3~4 

to  spiritual  wisdom •  5, 6 

IV.  The  coneloiion    ••••••••••         7-16 


COLOSSIANS. 


i        Paul,  an  apostle  of  Jesus  Christ  by  the  will  of  God,  and 

2  Timotheus,  a  brother,  To  the  saints  and  faithful  brethren  in 
Christ  at  Colosse,  grace  be  unto  you,  and  peace  from  Grod  our 
Father,  and  the  Lord  Jesus  Christ. 

3  W'e  give  thanks  to  the  God  and  Father  of  our  Lord  Jesus 

4  Christ,  (praying  always  for  you,  Hearing  of  your  feith  in  Christ 

5  Jesus,  and  of  your  love  to  all  the  saints.)  For  the  hope  which  is 
laid  up  for  you  in  heaven,  of  which  yc  heard  before  in  the  word  of 

6  truth  of  the  Gospel,  Which  is  come  to  you,  as  also  it  is  in  all  the 
world,  and  bringeth  forth  fruit,  as  it  hath  done  likewise  among  you, 
from  the  day  ye  heard  it,  and  knew  the  grace  of  God  in  truth: 

7  As  ye  likewise  learned  of  Epaphras,  our  beloved  fellow  servant, 

8  who  is  a  faithful  minister  of  Christ  for  you :  Who  also  declared 

9  to  us  your  love  in  the  Spirit.  For  this  cause  from  the  day  we 
heard  it,  we  do  not  cease  to  pray  also  for  you,  and  to  desire  that 
ye  may  be  filled  with  the  knowledge  of  his  will,  in  all  wisdom  and 

10  spiritual  understanding;  That  ye  may  walk  worthy  of  the  Lord, 
unto  all  pleasing,  being  fruitful  in  every  good  work,  and  increasing 

1 1  in  the  knowledge  of  God  ;  Strengthened  with  all  might  according 
to  his  glorious  power,  unto  all  patience  and  long  suffering  witli 

12  joy  fulness :  Giving  thanks  unto  the   Father,  who  hath  made  us 

13  meet  to  partake  of  the  inheritance  of  the  saints  in  light;  Who 
hath  delivered  us  from  the  power  of  darkness,  and  hath  translated 

14  ii^  into  the  kingdom  of  his  beloved  Son.     In  whom  we  have  re- 


Verse  2.  The  saintt — ^This  word  expresses  their  union  with  God,  and  brethren — 
This,  their  union  with  their  follow  Christians. 

3.  We  give  thankt — ^There  is  a  near  resemblance  between  this  cpbtle  and  those 
to  the  E{)hesian8  and  Philippians. 

5.  Ye  heard  before — I  wrote  to  you ;  in  the  word  of  truths  of  the  Gospel — The 
true  Gospel  preached  to  you. 

6.  It  bringeth  forth  fruit  in  all  the  world — That  is,  in  every  place  where  it  is 
preached.  Ye  knew  the  grace  of  Ood  in  truth — ^Trulj  experienced  the  gracious 
power  of  God. 

7.  Our  fellow  servant — Of  Paul  and  Timothous. 

8.  Your  love  in  the  Spirit — ^Your  love  wrought  in  you  by  the  Spirit. 

9.  We  pray  for  you — ^This  was  mentioned  in  general,  ver.  3,  but  now  more 
particularly ;  that  ye  may  be  filled  with  the  knowledge  of  hit  will'-Of  his  revealed 
will,  in  all  wisdonir— With  all  the  wisdom  from  above,  and  spiritual  understands 
ing — To  discern  by  that  light  whatever  agrees  with  or  differs  from  his  will. 

10.  That  knowing  his  whole  will,  ye  may  walk  worthy  of  the  Lord  unto  all 
well  pleasing — So  as  actually  to  please  him  in  all  things,  daily  increasing  in  the 
living,  experimental  knowledge  of  God  our  Father,  Saviour,  Sanctifior. 

11.  Strengthened  unto  all  patience  and  long  suffering  with  joyfulness — This  is 
the  highest  point :  not  only  to  know,  to  do,  to  suffer  the  whole  will  of  God ;  but 
to  suffer  it  to  the  end,  not  barely  with  patience,  but  with  thankful  joy. 

12.  Who  by  justifying  and  sanctifying  us  hath  made  us  meet  for  glory. 

13.  Power  detains  reluctant  captives.  A  kingdom  cherishes  willing  subjects. 
His  beloved  Son — ^This  is  treated  of  in  the  15th  and  following  verses. 

14.  In  whom  we  have  redemption — ^This  is  treated  of  fjrom  the  middle  of  tha 


518  COLOSSI  ANS. 

15  demption  through  his  blood,  the  forgiveness  of  sins :  Who  is  the 
image  of  the  invisible  God,  the  first  begotten  of  every  creature. 

16  For  through  him  were  created  all  things  that  are  in  heaven  and 
that  are  on  earth,  visible  and  invisible ;  whether  they  he  thrones,  * 
or  dominions,  or  principalities,  or  powers  ;  all  things  were  created 

17  by  him  and  for  him.     And  he  is  before  all  things,  and  by  him 

1 8  all  things  consist.  And  he  is  the  head  of  his  body  the  Church ; 
who  is  the  beginning,  the  first  begotten  from  the  dead,  that  in  all 

19  things  he  might  have  the  pre-eminence.    For  it  pleased  the  Father 

20  that  all  fulness  should  dwell  in  him:  And  by  him  to  reconcile 
all  things  to  himself,  (having  made  peace  by  him  through  the 
blood  of  the  cross,)  whether  things  on  earth,  or  things  in  heaven. 

21  And  you  that  were  once  alienated,  and  enemies  in  your  mind  by 

22  wicked  works,  he  hath  now  reconciled.  By  the  body  of  his  flesh, 

18th  verse.  The  voluntary  passion  of  our  Lord  appeased  the  Father's  wrath, 
otytained  pardon  and  acceptance  for  us,  and  consequently  dissolved  the  dominion 
and  power  which  Satan  had  over  us  through  our  sins.  So  that  forgiveness  is  the 
beginning  of  redemption,  as  the  resurrection  is  the  completion  of  it. 

15.  Who  is — By  describing  the  glory  of  Christ,  and  the  preeminence  over  the 
highest  anpels,  the  apostle  here  lays  a  foundation  for  the  reproof  of  all  wor. 
shippers  or  angels :  the  image  of  the  invieible  Ood — Whom  none  can  represent 
but  his  only-lwgotten  Son :  in  his  Divine  nature,  the  invisible  image ;  in  his 
human,  the  visible  image  of  the  Father ;  the  first  begotten  of  every  creature — 
That  is,  begotten  before  every  creature ;  subsisting  before  all  worlds,  before  all 
time,  from  all  eternity. 

16.  For — ^This  explains  the  latter  part  of  the  preceding  verses;  through — 
implies  something  prior  to  the  particles  by  and  for;  so  denoting  the  beginning, 
the  progress,  and  the  end:  him — This  word,  frequently  repeated,  sigmfies  his 
supreme  majesty,  and  excludes  every  creature :  ttere  created  all  ihinge  that 
are  in  heaven — And  heaven  itself.  But  the  inhabitants  are  named,  because 
more  noble  than  the  house :  invisible — The  several  species  of  which  are  sab. 
joined.  Thrones  are  superior  to  dominions,  principalities  to  powers.  Perhaps 
the  two  latter  may  express  their  office  with  regard  to  other  creatures :  tho 
two  former  may  refer  to  God,  who  maketh  them  his  chariots,  and,  as  it  were, 
rideth  upon  their  wings. 

17.  And  he  is  before  all  things — It  is  not  said,  He  was :  he  is  from  everlasting 
to  everlasting;  and  by  him  all  things  consist — The  original  expression  not  only 
implies  that  he  sustains  all  things  in  being,  but  more  directly,  all  things  were  and 
are  compacted  in  him  into  one  system — He  is  the  cement  as  well  as  support  of  the 
universe.    And  is  he  loss  than  the  supreme  God  7 

18.  And — From  the  whole,  he  now  descends  to  the  most  eminent  part,  the 
Church ;  he  is  the  head  of  the  Church — Universal.  The  supreme  and  only  head 
both  of  influence  and  of  government  to  the  whole  body  of  believers,  who  is — 
The  repetition  of  the  expression,  see  ver.  15,  points  out  the  entrance  on  a  new 
paragraph ;  the  beginning — Absolutely  tho  Eternal,  Me  first  begotten  from  the 
dead-— From  whose  resurrection  flows  all  the  life,  spiritual  and  eternal,  of  all  his 
brethren :  that  in  all  things — Whether  of  nature  or  grace,  ht  might  have  the  pre. 
eminence — Who  can  sound  this  depth  ? 

19.  For  it  pleased  the  Father  that  all  fulness — All  the  fulness  of  God,  should 
dwell  in  Atm^—Constantly,  as  in  a  temple,  and  always  ready  for  our  approach 
to  him. 

20.  Through  the  blood  of  the  cross — ^The  blood  shed  thereon :  whether  things 
on  earth — Here  the  enmity  began.  Therefbre  this  is  mentioned  first :  or  things 
in  heaven — ^Those  who  are  now  in  paradise ;  the  saints  who  died  before  Christ 
eame. 

31.  And  you  that  were  alienated  and  enemies — Actual  alienation  of  aflcction 
makes  habitual  enmity ;  in  your  mind — Both  your  understanding  and  your  aflec. 
lions,  hy  wicked  works — ^Which  continually  feed  and  increase  inward  aliens- 


CHAPTER  II.  619 

through  death,  to  present  you  holy,  and  spotless,  and  unreprorable 

23  in  his  sight ;  If  ye  continue  in  the  faith,  grounded,  and  settled, 
and  are  not  removed  from  the  hope  of  the  Gospel  which  ye  have 
heard,  which  is  preached  to  every  creature  that  is  under  heaven, 

24  whereof  I  Paul  am  made  a  minister.  Now  I  rejoice  in  my  suffer- 
ings for  you,  and  fill  up  in  my  flesh  that  which  is  behind  of  the 

25  sufferings  of  Christ  for  his  body,  which  is  the  Church :  Of  which  I 
am  made  a  minister,  according  to  the  dispensation  of  God,  which 

26  is  given  to  me  for  you,  fully  to  preach  the  word  of  Grod :  The 
mystery  which  hath  been  hid  from  ages  and  generations  ;  but  now 

27  is  manifested  to  his  saints :  To  whom  among  the  Gentiles  it  was 
the  will  of  God  to  make  known,  what  is  the  riches  of  this  glorious 

28  mystery,  which  is  Christ  in  you,  the  hope  of  glory ;  Whom  we 
preach,  admonishing  every  man,  and  teaching  every  man  with  all 
wisdom,  that  we  may  present  every  man  perfect  through  Christ 

29  Jesus.  For  which  also  I  labour,  striving  according  to  his  mighty 
working,  who  worketh  in  mo  mightily 

[I.  For  I  would  have  you  know  how  great  a  conflict  I  have  for  you 
and  for  them  at  Laodicea,  and  for  as  many  as  have  not  seen  my 

2  face  in  the  flesh ;  That  their  hearts  may  be  comforted,  being  knit 
together  in  love,  even  unto  all  riches  of  the  full  assurance  of 
understanding  unto  the  acknowledgment  of  the  mystery  of  God, 

3  both  the  Father  and  Christ.     In  whom  are  hid  all  the  treasures  of 


lion  from  and  enmity  to  God ;   kt  hath  now  reconciled — From  the  moment  ye 
believed. 

22.  By  the  body  of  hieJUeh—  (So  distinguishod  from  his  body,  the  Church.)  The 
body  here  denotes  his  entire  manhood ;  through  death — Whereby  ho  purchased 
the  reconciliation  which  we  receive  by  faith ;  to  preeent  you — The  very  end  of 
that  reconciliation ;  holy — ^Toward  God ;  epotleee — In  yourselves ;  unreprovable — 
As  to  your  neighbour. 

23.  If  ye  continue  in  the  faith — Otherwise  ye  will  lose  all  the  blessings  which 
yo  have  already  bo^un  to  enjoy ;  and  be  not  removed  from  the  hope  of  the  Goepel 
— The  glorious  hope  of  perfect  love ;  which  is  preached — Is  already  begun  to  be 
preached  to  every  creature  under  heaven. 

24.  Now  J  rejoice  in  my  oufferinge  for  you,  and  fill  up — ^That  is,  whereby  I  fill 
up,  that  which  is  behind  of  the  tufferings  of  Christ — ^Tbat  which  remains  to  be 
suffered  by  his  members.  These  are  termed  the  sufferings  of  Christ; — 1.  Bo- 
cause  the  suffering  of  any  member  is  the  suffering  of  the  whole,  and  of  the  head 
especially,  which  supplies  strength,  spirits,  sense,  and  motion  to  all.  2.  Be- 
cause  they  are  for  his  sake,  for  Um  testimony  of  his  truth.  And  these  also  are 
necessarv  for  the  Church ;  not  to  reconcile  it  to  God,  or  satisfy  for  sin,  (for  that 
Christ  did  perfectly,)  but  for  example  to  others,  perfecting  of  the  saints,  and 
increasing  their  reward. 

25.  According  to  the  dispensation  of  God,  which  is  given  me — Or,  the  steward, 
ship  with  which  I  am  intrusted. 

26.  The  mysten^ — ^Namely,  Christ  both  justifying  and  sanctifying  Gentiles  as 
well  as  Jews,  which  hath  been  comparatively  hid  from  former  ages  and  past 
generations  of  men. 

37.  Christ  dwelling  and  reigning  in  you,  the  hope  of  glory — ^The  ground  of 
your  hope. 

28.  We  teach  the  ignorant,  and  admonish  them  that  are  already  taught. 

II.  i.  How  great  a  conflict — Of  care,  desire,  praver.  As  many  as  hme  not  seen 
my  face — ^Therefore,  in  writing  to  the  Colossians,  he  refrains  from  those  familiar 
appellations,  brethren,  beloved. 

2.  Unto  aU  riches  of  the  full  assurance  of  understanding,  unto  the  acknowledge 
msnt  of  the  mystery  of  God— That  is,  unto  the  fullest  and  clearest  uiderstanding 
mad  knowledge  of  the  Gospel. 


520  COLOSSIANS. 

4  wisdom  and  knowledge.     And  this  I  say,  that  no  man  may  beguile 

5  you  with  enticing  words.  For  though  1  am  absent  from  you  in  the 
flesh,  yet  I  am  present  with  you  in  spirit,  rejoicing  to  behold  your 

6  order,  and  the  steadfastness  of  your  faith  in  Christ.     As  yo  have 

7  therefore  received  Christ  Jesus  the  Lord,  so  walk  in  him :  Hooted 
and  built  up  in  him,  and  established  in  the  faith,  as  yo  have  been 
taught,  abounding  therein  with  thanksgiving. 

8  Beware  lest  any  man  make  a  prey  of  you  through  philosophy 
and  empty  deceit,  afler  the  tradition  of  men,  after  the  rudiments 

9  of  the  world,  and  not  after  Christ.   For  in  him  dwelleth  all  the  ful- 

10  ness  of  the  Godhead  bodily.    And  ye  are  filled  by  him,  who  is  the 

11  head  of  all  principality  and  power.  By  whom  also  ye  have  been  cir- 
cumcised with  a  circumcision  not  performed  with  hands,  in  putting 
off  the  body  of  the  sins  of  the  flesh,  by  the  circumcision  of  Christ : 

12  Buried  with  him  in  baptism,  by  which  ye  are  also  risen  with  him 
through  the  faith  of  the  operation  of  God,  who  raised  him  from  the 

13  dead.  And  you,  who  were  dead  in  trespasses  and  the  uncircum- 
cision  of  your  flesh,  hath  he  quickened  together  with  him,  having 

6.  So  walk  in  him — In  the  same  faith,  love,  holiness. 

7.  Rooted  in  him — As  the  vine ;  built — On  tlie  sure  foundation. 

8.  Through  philosophy  and  empty  deceit — ^That  is,  through  the  empty  deceit 
of  philosophy  blended  with  Christianity.  This  the  apostle  condemns,  1.  Because 
it  was  empty  and  deceitful,  promising  happiness,  but  giving  none.  2.  Becaueo  it 
waa  grounded,  not  on  solid  reason,  but  the  traditions  of  men,  Zeno,  Epicurus, 
and  the  rest :  and,  3.  Because  it  was  so  shallow  and  superficial,  not  advancing 
beyond  the  knowledge  of  sensible  things ;  no,  not  beyond  the  first  rudiments  of 
them. 

9.  For  in  him  dwelleth — Inhabiteth,  continually  abideth,  all  the  fulness  of  the 
Chdhead.  Believers  are  filled  with  all  the  fulness  of  God,  Eph.  iii,  19.  But  in 
Christ  dwelleth  all  the  fulness  of  the  Godhead ;  the  roost  full  Godhead ;  not  only 
Divine  powers,  but  the  Divine  nature,  chap,  i,  11 :  bodily — Personally,  rcallv, 
mbstantially.  The  very  substance  of  God,  if  one  might  so  speak,  dwells  in 
Christ,  in  the  most  fiill  sense. 

10.  And  ye— Who  believe,  are  filled  with  him,  John  i,  16.  Christ  is  filled  witli 
God,  and  ye  are  filled  with  Christ.  And  yo  are  filled  by  him.  The  fulness  of 
Christ  overflows  his  Church,  Psalm  exxziii,  3.  He  is  originally  full.  We  are 
filled  by  him  with  wisdom  and  holiness.  Who  is  the  head  of  all  princifHiHty  and 
fower — Of  angels  as  well  as  men.  Not  from  angels  therefore,  but  from  their 
head  are  we  to  ask  whatever  we  stand  in  need  of. 

11.  By  whom  also  ye  have  been  circumcised — ^Ye  have  received  the  spiritual 
blessings  typified  of  old  by  circumcision ;  with  a  circumcision  not  performed  with 
hands — By  un  inward,  spiritual  operation  in  putting  ofli*,  not  a  little  skin  ;  but  the 
whole  body  of  the  sins  of  the  flesh — All  the  sins  of  your  evil  nature ;  by  the  cir. 
eumcision  of  Christ — By  that  spiritual  circumcision  which  Christ  works  in  youi 
heart. 

12.  Which  he  wrought  in  you,  when  ye  wore  as  it  were  buried  with  him  in  bap- 
tism— ^The  ancient  manner  of  baptizing  by  immersion  is  as  manifestly  alluded 
to  here,  as  the  other  manner  of  baptizing  by  sprinkling  or  pouring  of  water  it;, 
Heb.  X,  22.  But  no  stress  is  laid  on  the  age  of  the  baptizeid,  or  the  manner  of 
performing  it,  in  one  or  the  other  place ;  but  only  on  our  being  risen  with  Christ, 
through  tlie  powerful  operation  of  God  in  the  soul ;  which  we  cannot  but  know 
assuredly,  if  it  really  is  so:  and  if  we  do  not  experience  this,  our  baptism  has  not 
answered  the  end  of  its  institution ;  by  which  ye  are  also  risen  with  him — From 
the  death  of  sin  to  the  life  of  hi)liness.  It  docs  not  appear,  that  in  all  this  St. 
Paul  speaks  of  justification  at  all,  but  of  sanctification  altogether. 

13.  And  you  who  were  dead — Doubly  dead  to  God,  not  only  wallowing  in 
trMpasses,  outward  sins,  but  also  in  the  uncirctanciMHof  your  flesh — (A  beautiful 
ezpreMlon  for  original  sin,)  the  inbred  corruption  >*  ^^r  nature,  your  uncir 


CHAPTER  II.  621 

14  forgiven  you  all  trespasses.  Having  blotted  out  by  his  decrees  the 
handwriting  against  us,  which  was  contrary  to  us ;   and  having 

15  nailed  it  to  his  cross,  he  took  it  out  of  the  way.  And  having  spoiled 
the  principalities  and  powers,  he  exposed  them  openly,  triumphing 
over  them  in  him. 

16  Let  none  therefore  judge  you  in  meat,  or  drink,  or  in  respect  of 

17  a  feast  day,  or  of  the  new  moon,  or  of  Sabbath  days :  Which  are  a 

18  shadow  of  things  to  come ;  but  the  body  is  of  Christ.  Let  none 
defraud  you  of  your  reward  by  a  voluntary  humility  and  worship 
of  angels,  intruding  into  the  things  which  he  hath  not  seen,  vainly 

19  puffed  up  by  his  fleshly  mind.  And  not  holding  the  head,  from 
which  all  the  body  being  nourished  and  knit  together,  by  the  joints 

20  and  ligaments,  increascth  with  the  increase  of  God.  Therefore 
if  ye  are  dead  with  Christ  from  the  rudiments  of  the  world,  why, 

21  as   living   in    the   world,    receive    yo    ordinances,   (Touch   not, 

22  taste  not,  handle  not :  All  which  are  to  perish  in  the  using,)  after 

23  the  commandments  and  doctrines  of  men  ?  Which  things,  (though 
they  have  indeed  a  show  of  wisdom,  in  voluntary  worship  and 
humility,  and  not  sparing  the  body,)  yet  are  not  of  any  value,  but  are 
to  the  satisfying  of  the  flesh. 

cumciticd  heart  and  affections ;  hath  he — God  the  Father,  quickened  together  with 
him — Making  you  partakers  of  the  power  of  his  resurrection.  It  is  evident  the 
apostle  tlius  tar  speaks,  not  of  justification,  but  of  sanctification  only. 

14.  Having  blotted  out — In  consequence  of  his  gracious  decrees,  that  Christ 
should  come  into  the  world  to  save  sinners,  and  that  whosoever  bolieyeth  on 
him  should  have  everlasting  life ;  the  handwriting  against  u» — Where  a  debt  is 
contracted,  it  is  usually  testified  by  some  handwriting.  And  when  the  debt  is 
forgiven,  the  handwriting  is  destroyed,  either  by  blotting  it  out,  by  taking  it 
away,  or  by  tearing  it.  The  apostle  expresses  in  ail  these  three  ways  God's 
destroying  the  handwriting  which  was  contrary  to  us,  or  at  enmity  with  us. 
This  was  not  properly  our  sins  themselves ;  (they  wore  the  debt ;)  but  their  guilt 
and  cry  before  God. 

15.  And  having  spoiled  the  principalities  and  powers — ^The  evil  angels  of  their 
usurped  dominion ;  he — God  the  r  ather  ;  exposed  them  openly- — Before  all  the 
hosts  of  liell  and  heaven ;  triumphing  over  them  in  or  by  him — aj  Christ.  Thus 
the  paragraph  begins  with  Christy  goes  on  with  him,  and  ends  with  him. 

16.  Therefore — Seeing  these  things  are  so ;  let  none  judge  you — That  is,  regard 
none  who  judge  you ;  in  meat  or  drink — For  not  observing  the  ceremonial  law  in 
these  or  any  other  particulars,  or  in  respect  of  a  yearly  feast,  the  new  moon,  or 
the  weekly  Jewish  sabbaths. 

17.  Which  are  but  a  lifeless  shadow ;  but  the  body,  the  substance,  is  of  Christ* 

18.  Out  of  pretended  humility  they  worshipped  angels,  as  not  daring  to  apply 
immediately  to  God.  Yet  this  really  sprung  from  their  being  pufied  up,  tho 
constant  forerunner  of  a  fall ;  Prov.  xvi,  18.  So  far  was  it  nrom  being  an 
instance  of  true  humility. 

19.  And  not  holding  the  head — He  does  not  hold  Christ,  who  does  not  trust  in 
him  alono.  All  the  members  are  nourished  by  faith,  and  knit  together  by  love 
and  nmttial  sympathy. 

20.  Therefore — ^The  inference,  begun  ver.  16,  is  continued.  A  new  inference 
follows,  chap,  iii,  1.  If  ye  are  dead  with  Christ  from  the  rudiments  of  the  world 
— ^That  i«,  if  ye  are  dead  with  Christ,  and  so  freed  from  them,  why  receive  the 
ordinances — Which  Christ  hath  not  enjoined;  from  which  he  hath  made  you 
free. 

21.  Touch  not — An  unclean  thing;  taste  not — Any  forbidden  meat ;  handle  not 
—Any  consecrated  vessel. 

22.  Perish  in  the  using — Have  no  farther  use,  no  influenoe  on  the  mind. 

23.  Not  sparing  the  body — Denying  it  many  gratifications,  and  puttidg  it  to 
■many  inconveniences.    Yet  they  are  not  of  any  real  value  before  God,  nor  do 


622  COLOSSI  AN  S. 

III.     If  ye  then  are  risen  with  Christ,  seek  the  tilings  above,  where 

2  Christ  sitteth  at  the  right  hand  of  God.    Set  your  affections  on  the 

3  things  above,  not  the  things  on  the  earth.     For  ye  are  dead,  and 

4  your  life  is  hid  with  Christ  in  God.     When  Christ  our  life  shall 
appear,  then  shall  ye  also  appear  with  him  in  glory. 

5  Mortify  therefore  your  members  which  are  upon  the  eafth,  forni- 
cation, uncleanness,  inordinate  affection,  evil  desire,  and  covet- 

6  ousness,  which  is  idolatry :  For  which  the  wrath  of  God  cometh 

7  on  the  children  of  disobedience :   In  which  ye  also  once  walked, 

8  when  ye  lived  in  them.     But  now  put  ye  likewise  all  these  things 
off,  anger,  wrath,  ill  nature,  evil  speaking,  filthy  discourse  out  of 

9  yowr  mouth.  Lie  not  one  to  another,  seeing  ye  have  put  off  the  old 

10  man  with  his  deeds.  And  have  put  on  the  new  man,  which  is 
renewed  in  knowledge,  after  the  image  of  him  that  created  him : 

1 1  Where  there  is  neither  Greek  nor  Jew,  circumcision  nor  uncircum- 
cision ;  barbarian,  Scythian,  slave  nor  free ;  but  Christ  is  all,  and 

12  in  all.     Put  on,  therefore,  as  the  elect  of  God,  holy  and  beloved, 
bowels  of  mercies,  kindness,  humbleness  of  mind,  meekness,  long 

13  suffering ;  Forbearing  one  another,  and  forgiving  one  another,  if  any 
have  a  complaint  against  any  ;  even  as  Christ  forgave  you,  so  also 

14  do  ye.     And  above  all  these  put  on  love,  which  is  the  bond  of  per- 

15  fection  :  And  the  peace  of  God  shall  rule  in  your  hearts,  to  which 

they  upon  the  whole  mortifj,  but  satiafj  the  fiesh.    They  indulge  our  corrupt 
nature,  our  aelf  will,  pride,  and  desire  of  being  distinguished  from  others. 

III.  \,  If  ye  art  rUen^  §eek  the  things  above — As  Christ,  being  risen,  imme. 
diately  went  to  heayen. 

3.  For  ye  are  dead — ^To  the  things  on  earth,  and  your  real,  spiritual  life  is  hid 
from  the  world,  and  laid  up  in  God,  with  Ckriet — ^Who  hath  merited,  promised, 
prepared  it  for  us,  and  gives  us  the  earnest  and  foretaste  of  it  in  our  hearts. 

4.  When  Christ — The  abruptness  of  the  sentence  surrounds  us  with  sudden 
liffbt ;  our  life — ^The  fountain  of  holiness  and  glory ;  shall  appear — In  the  cloudv 
of  heayen. 

5.  Mortify  therefore — Put  to  death ;  slay  with  a  continued  stroke  ;  your  mem. 
hers — Which  together  make  up  the  body  of  sin;  which  are  upon  the  earth — 
Where  they  find  their  nourishment;  uncleanness — In  act,  word,  or  thought; 
inordinate  tuffection — Every  passion  which  does  not  flow  from  and  load  to  the 

'  love  of  God ;  etil  desire — The  desire  of  the  flesh,  the  desire  of  the  cyo,  and  the 
pride  of  life ;  covetoutness — according  to  the  derivation  of  the  word,  means 
the  desire  of  having  more,  or  of  any  thing  independent  of  God ;  which  is  idolatry 
—Properly  and  directly :  for  it  is  giving  the  heart  to  a  creature. 

6.  For  which — ^Though  the  heathens  lightly  regarded  them. 

7.  JUoin^— denotes  the  inward  principle ;  waling — the  outward  acts. 

8.  Wrath — is  lasting  anger ;  filthy  discourse — And  was  there  need  to  warn 
even  these  saints  of  God  against  so  gross  and  palpable  a  sin  as  this  7  O  what  is 
man  till  perfect  love  casts  out  both  tear  and  sin  ! 

10.  In  knowledge — The  knowledge  of  God,  his  will,  his  word. 

11.  Where — In  which  case,  it  matters  not  what  a  man  is  externally,  whether 
Jew  or  Gentile,  circumcised  or  uncircumcised ;  barbarian,  void  of  all  the  advan. 
tages  of  education;  yea,  Scythian,  of  all  barbarians  most  barbarous:  but 
Christ  is  in  all  that  are  thus  renewed,  and  is  all  things  in  them,  and  to  them. 

13.  All  who  are  thus  renewed  are  elected  of  God,  holy,  and  therefore  the  more 
beloved  of  him.  Holiness  is  the  proof  of  their  election,  and  God's  superior  love 
of  their  holiness. 

13.  Forbearing  one  another — If  any  thing  is  now  wrong,  and  forgiving  one  an. 
other — ^What  is  past. 

14.  The  love  of  God  contains  the  whole  of  Christian  perfection,  and  connects 
•n  the  parts  of  it  together. 


CHAPTER  IV.  A23 

J  6  also  ye  have  been  called  in  one  body :  and  be  ye  thankful.  Let 
the  word  of  Christ  dwell  in  you  richly  in  all  wisdom,  teaching  and 
admonishing  one  another  in  psalms^  and  hymns,  and  spiritual  songs, 

17  singing  with  grace  in  your  heart  unto  the  Jjord.  And  whatsoever 
ye  do  in  word  or  deed,  do  all  in  the  name  of  the  Lord  Jesus,  giving 
thanks  unto  God  and  the  Father  through  him. 

18  *  Wives,  submit  yourselves  to  your  own  husbands  (as  is  fit)  in 

19  the  Lord.     Husbands,  love  your  wives,  and  be  not  bitter  against 

20  them.     Children,  obey  your  parents  in  all  things :  for  this  is  well 

21  pleasing  to  the  Lord.     Fathers,  provoke  not  your  children  to  anger, 

22  lest  they  be  discouraged.  Servants,  obey  in  all  things  your  mas- 
ters according  to  the  flesh ;  not  with  eye  service  as  men  pleasers, 

23  but  in  singleness  of  heart  fearing  God.     And  whatsoever  ye  do,  do 

24  it  heartily,  as  to  the  Lord,  and  not  to  men :  Knowing  that  of  the 
Lord  ye  shall  receive  the  reward  of  the  inheritance  ;  for  ye  receive 

25  the  Lord  Christ.     But  he  that  doth  wrong  shall  receive  for  the 
IV.  wrong  he  hath  done  ;  and  there  is  no  respect  of  persons.     Mas* 

ters,  render  imto  your  servants  that  which  is  just  and  equitable, 
knowing  that  ye  also  have  a  Master  in  heaven. 

2  Continue  in  prayer,  and  watch  therein  with  thanksgiving :  Withal, 

3  praying  likewise  for  us,  that  Grod  would  open  to  us  a  door  of  ut- 
terance, to  speak  the  mystery  of  Christ :  for  which  I  am  also  in 

4  bonds :  That  I  may  make  it  manifest,  as  I  ought  to  speak.     Walk 

5  in  wisdom  toward  them  that  are  without,  redeeming  the  time.    Let 

6  your  speech  be  always  with  grace,  seasoned  with  salt,  that  ye  may 
know  how  ye  ought  to  answer  every  one. 

15.  And  then  the  peace  ofOod  ehaU  rtUe  in  your  hearU — Shall  sway  eyery  tern, 
per,  affection,  thought,  as  the  reward  (so  the  Greek  word  implies)  of  your  pre. 
ceding  loye  and  obedience. 

16.  Let  the  word  of  Chriet — So  the  apostle  calls  the  whole  Scripture,  and  there, 
by  asserts  the  Divinity  of  his  Master,  dwell — ^Not  make  a  short  stay  or  an  occa. 
Bional  visit,  but  take  up  its  stated  residence,  richly — In  the  largest  measure,  and 
with  the  greatest  efficacy,  so  as  to  fill  and  govern  the  whole  soul. 

17.  In  the  name — In  the  power  and  spirit  of  the  Lord  Jesus,  giving  thanke  unto 
God— Tho  Holy  Ghost,  and  the  Father  through  him—ChnBt. 

18.  Wives,  eubmit — Or  be  subject  to.  It  is  properly  a  military  term,  alluding 
to  that  entire  submission  that  soldiers  pay  to  their  general. 

19.  Be  not  hitter — (Which  may  be  without  any  appearance  of  anger)  either  in 
word  or  spirit. 

31.  Lest  they  he  discouraged — ^Which  may  occasion  their  turning  either  despe. 
rate  or  stupid. 

33.  Eye  service — Being  more  diligent  under  their  eye  than  at  other  times, 
singleness  of  heart — A  simple  intention  of  doing  right,  without  looking  any  far- 
ther, fearing  Ood^-That  is,  acting  fVom  this  prmoiple. 

S3.  If«ar<t2y— Cheerfully,  diligently.  Men  pleasers  are  soon  dejected  and 
made  angry;  the  single  hearted  are  never  displeased  or  disappointed,  because 
they  have  another  aim,  which  the  good  or  evil  treatment  of  those  Uiey  serve  can. 
not  disappoint. 

IV.  1.  Just — ^According  to  your  contract ;  squitahle — Even  beyond  the  letter 
of  vour  contract. 

i.  That  God  would  open  to  us  a  door  of  utterance — ^That  is,  give  us  utterance, 
that  we  may  open  our  mouth  boldly,  Eph.  vi,  19,  and  give  us  an  opportunity  of 
speaking  so  that  none  may  be  able  to  hinder. 

6.  Let  your  speech  he  always  with  grace — Seasoned  with  the  grace  of  God,  as 
flesh  is  with  salt. 

*  Ephesians  v,  2S,  dto. 


924  COLOSSIANS. 

7  All  my  conceras  will  Tychicus  declare  to  you,  a  beloved  brother 

8  and  a  faithful  minister  and  fellow  servant  in  the  Lord :  Whom  I 
have  sent  to  you  for  this  very  thing,  that  he  might  know  your  state 

9  and  comfort  your  hearts,  With  Onesimus,  a  faithful  and  beloved 
brother,  who  is  one  of  you :  they  will  make  known  to  you  all  things 
that  are  done  here. 

10  Aristarchus,  my  fellow  prisoner,  saluteth  you,  and  Marcus,  sis- 
ter's son  to  Barnabas,  (touching  whom  ye  have  received  directions : 

11  if  he  come  to  you,  receive  him:)  And  Jesus,  called  Justus,  who 
are  of  the  circumcision :  these  are  the  only  fellow  workers  unto 

12  the  kingdom  of  God,  who  have  been  a  comfort  to  me.  Epaphras, 
who  is  one  of  you,  a  servant  of  Christ,  saluteth  you,  always  labour- 
ing fervently  for  you  in  prayers,  that  ye  may  stand  perfect,  and 

13  filled  with  all  the  will  of  God.  For  I  bear  him  witness,  that  he 
hath  a  great  zeal  for  you,  and  for  them  in  Laodicea,  and  for  them 

14  in  Hierapolis.     Luke,  the  beloved  physician,  and  Demas,  salute 

15  you.     Salute  the  brethren  at  Laodicea,  and  Nymphas,  and  the 

16  Church  in  his  house.  And  when  this  epistle  hath  been  read  among 
you,  cause  it  to  be  read  also  in  the  Church  of  the  Laodiceans,  and 

17  that  ye  likewise  read  the  epistle  from  Laodicea.  And  say  to  Ar- 
chippus,  Take  heed  that  thou  fulfil  the  ministry  which  thou  hast 

18  received  in  the  Lord.  The  salutation  of  Paul  by  my  own  hand. 
Be  mindful  of  my  bonds.     Grace  be  with  you. 

10.  AristarehiUf  my  fellow  prisoner — Such  was  Epaphras  likewise  for  a  time, 
Philemon,  Yer.  23.  Ye  have  received  directiont — Namely,  by  Tychicus,  bringing 
this  letter.  Tlie  ancients  adapted  their  language  to  the  time  of  reading  the  let- 
ter ;  not  (as  we  do)  to  the  time  when  it  was  written.  It  is  not  improbable,  they 
mi^t  have  scrupled  to  receive  him,  without  this  fresh  direction,  after  he  had  lefl 
St.  raul,  and  departed  from  the  work. 

11.  These — ^Three,  Aristarchus,  Marcus,  and  Justus,  of  all  the  circumeision, 
that  is,  of  all  my  Jewish  fellow  labourers,  who  are  the  only  fellow  workers  unto 
ih«  kingdom  of  Ood — ^That  is,  in  preaching  the  Gospel,  who  have  been  a  comfort 
to  me — What  then  can  we  expect  7  That  all  our  fellow  workers  should  be  a 
comfort  to  us  7 

12.  Perfect — Endued  with  every  Christian  g^ace,  filled — As  no  longer  being 
babes,  but  grown  up  to  the  measure  of  the  stature  of  Christ,  being  full  of  hiM 
li^rbt,  grace,  wisdom,  holiness. 

14.  JLuke,  the  physician — Such  he  had  been  at  least,  if  he  was  not  then. 

15.  Nymphas — Probably  an  eminent  Christian  at  Laodicea. 

16.  The  epistle  from  Laodicea — Not  to  Laodicea.  Perhaps  some  letter  hod 
been  written  to  St.  Paul  from  thence. 

17.  And  say  to  Archippus — One  of  the  pastors  of  that  Church,  take  heed — It  is 
the  duty  of  the  flock  to  try  them  that  say  they  are  apostles,  to  reject  the  false, 
and  to  warn,  as  well  as  to  receive  the  real ;  tne  ministry — Not  a  lordship,  but  a 
service,  a  laborious  and  painful  work :  an  obligation  to  do  and  suffer  all  things  ; 
to  be  the  least  and  the  servant  of  all ;  in  the  Lord — Christ ;  by  whom  and  for 
whose  sake  we  receive  the  various  gifts  of  the  Holy  Spirit. 


NOTES 

ON 

ST.  PAUL'S  FIRST  EPISTLE  TO  THE  THESSALONIANS 


This  is  the  first  of  all  the  epistles  which  St.  Paul  wrote.  Thessalonica  wan 
one  of  the  chief  cities  of  Maceconia.  Hither  St.  Paul  went  afler  the  persecution 
at  Pbilippi.  But  he  had  not  preached  hero  long,  before  the  unbelieving  Jews 
raised  a  tumult  against  him,  and  Sylyanus,  and  Timotheus.  On  this,  the  brethren 
sent  them  away  to  Boroa.  Thence  St.  Paul  went  by  sea  to  Athens,  and  sent  for 
Sylvanus  and  Timotheus  to  come  speedily  to  him.  But  being  in  fear  lest  the 
Thessalonian  converts  should  be  moved  from  their  steadfastness,  afler  a  short 
time  he  sends  Timotheus  to  them  to  know  the  state  of  their  Church.  Timotheus 
returning,  found  the  apostle  at  Corinth ;  from  whence  he  sent  them  this  epistle, 
about  a  year  after  he  had  been  at  Thessalonica. 

TBI  PARTI  or  IT  ARE  THUS: 

I.  The  inscription Chap,  i,  1 

II.  He  celebrates  the  grace  of  God  toward  them        ....  2-10 

Mentions  the  sincerity  of  himself  and  his  fellow  labourers ;  and  ii,  1-13 

The  teachableness  of  the  Thessalonians 13-16 

HI.  He  declares, 

1.  His  desire 17-20 

2.  His  care iii,  1-5 

3.  His  joy  and  prayer  for  them 6-13 

IV.  He  exhorts  them  to  grow, 

1.  In  holiness iv,  1-8 

2.  In  brotherly  love  with  industry 9-12 

V.  He  teaches  and  exhorts, 

1.  Concerning  them  that  sleep 13-18 

2.  Concerning  the  times y,  l-H 

VI.  He  adds  miscellany  exhortations 12-24 

VII.  The  conclusion 25^28 


L  THESSALONIANS. 


1  Paul,  and  Sylvanus,  and  Timotheus,  to  the  Church  of  the  Thes- 
salonians in  God  the  Father  and  the  Lord  Jesus  Christ,  Grace  be 
unto  you  and  peace  from  God  our  Father,  and  the  Lord  Jesus 
Christ. 

2  We  give  thanks  to  God  always  for  you  all  (making  mention  of 

Ver.  1.  Paul — In  this  epistle  St.  Paul  neither  uses  the  title  of  an  apostle,  nor 
any  other,  as  writing  to  pious  and  simple.hearted  men,  with  the  utmost  familiar, 
ity.  There  is  a  peculiar  sweetness  in  this  epistle,  unmixed  with  any  sharpness 
or  reproof:  those  evils  which  the  apostles  afterward  reproved,  having  not  yet 
erept  into  the  Choroh. 

3.  Remmiering  m  tAs  mghi  of  CM— That  k,  pniimg  him  for  it :  ymr  work 


526  I.  TH£SSALONIANS. 

3  you  in  our  prayers,  Remembering  without  ceasing  your  work  of 
faith,  and  labour  of  love,  and  patience  of  hope  in  our  Lord  Jesus 

4  Christ,  in  the  sight  of  our  God  and  Father:)  Knowing,  beloved 

5  brethren,  your  election  of  Grod.  For  our  Gospel  came  not  to  3rou 
in  word  only,  but  also  with  power,  and  with  the  Holy  Ghost,  and 
with  much  assurance ;  as  ye  know  what  manner  of  men  we  were 

6  iMnong  you,  for  your  sake.  And  ye  became  imitators  of  us  and 
of  the  Lord,  having  received  the  word  in  much  affliction,  with 

7  joy  of  the  Holy  Ghost.     So  that  ye  became  examples  to  all  that 

8  believed  in  Macedonia  and  Achaia.  For  from  you  the  word  of 
the  Lord  sounded  forth,  not  only  in  Macedonia  and  Achaia,  but 
your  faith  toward  God  went  abroad  in  every  place  also,  so  that  we 

9  need  not  speak  any  thing.  For  they  themselves  declare  concern- 
ing us  what  manner  of  entrance  to  you  we  had,  and  how  ye 

10  turned  from  idols  to  God,  to  serve  the  living  and  true  God,  And 
to  wait  for  his  Son  from  heaven,  whom  he  hath  raised  from  the 
dead,  even  Jesus,  who  delivereth  us  from  the  wrath  to  come. 

U.        For  yourselves,  brethren,  know  our  entrance  to  you,  that  it 

2  was  not  in  vain :  But  even  after  we  had  suffered  before,  and  had 
been  shamefully  treated  at  Philippi,  as  ye  know,  we  were  bold 
through  our  Grod  to  speak  to  you  the  Gospel  of  God  with  much 

3  contention.     For  our  exhortation  is  not  of  deceit,  nor  of  unclean- 

4  ness,  nor  in  guile.  But  as  we  have  been  approved  of  God  to  be 
III  .  .  .,  ,  .  ,  .1 
offaiih — Yoar  active,  ever-working  faith ;  and  labour  of  love — Love  continoaily 
liboorini;  for  the  bodiei  or  tools  of  men.  They  who  do  not  thus  labour,  do  not 
lore.    Faith  works,  love  labours,  hope  patiently  mfiers  all  things. 

4.  Knowing  your  election  (which  is  through  faith)  by  these  plain  proofs. 

5.  With  power — Piercing  the  very  heart  with  a  sense  of  sin,  and  deeply  con. 
vincing  you  of  your  want  of  a  Saviour  from  guilt,  misery,  and  eternal  ruin ; 
with  the  Holy  Ohoet — ^Bearing  an  outward  testimony  by  miracles  to  the  truth  of 
what  we  preached,  and  you  felt :  also  by  his  descent  through  layin?  on  of  hands ; 
mitk  much  aeeuranee — LiteraUy,  with  full  assurance,  and  much  of  it :  the  Spirit 
bMuring  witness  by  spreading  the  love  of  God  abroad  in  vour  hearts,  which  is  the 
highest  testimony  that  can  Iw  given.  And  these  signs,  if  not  the  miraculous  gifts, 
always  attend  the  preaching  of  the  Gospel,  unless  it  be  in  vain  ;  neither  are  the 
extraordinary  operations  of  the  Holy  Ghost  ever  wholly  withheld  where  the  Gos. 
pel  is  preached  with  power,  and  men  are  alive  to  God :  for  your  Mike— Seeking 
your  sdvantage,  not  our  own. 

6.  Thouffh  in  much  qfitetion^  yet  with  mxichjoy. 

8.  For  from  you  the  word  aounded  forth — (Thessalonioa  being  a  city  of  great 
eommerce,)  being  echoed,  as  it  were,  from  you.  And  yoor  conversation  was 
4ivnlged  far  beyond  Macedonia  and  Achaia ;  so  that  we  need  not  epeak  any  thing 
—Concerning  it. 

9.  For  they  themeelvee — ^The  people,  wherever  we  come. 

10.  Whom  he  hath  raUedfrom  the  dead — In  proof  of  his  future  coming  to  judg. 
ment ;  who  delivereth  u» — He  hath  redeemed  us  once ;  he  delivers  us  continually ; 
and  wfll  deliver  all  that  believe,  from  the  wrath,  the  eternal  vengeance  which  will 
then  come  upon  the  ungodly. 

11.  What  was  proposed,  ohap.  i,  5,  6,  is  now  more  largely  treated  of;  con. 
oeming  Paul  and  his  fellow  Ubourers,  ver.  1-19 ;  concerning  the  Theasalonians, 
w.  13-16. 

9.  We  had  ottered — In  several  places ;  we  are  MI— Notwithstanding,  with 
msA  contention — ^NotwithstasdiBg  both  inward  and  outward  conflicts  of  all 


9.  For  our  exhertaiimh^That  is,  our  preachinff.  A  part  is  pot  for  the  whole : 
i$  mot,  at  any  time,  of  dieeeit — ^We  preach  not  a  lie,  hot  the  tnith  of  God ;  iisr  ef 
wmtkmmtn    With  any  unhdly  or  silfiih  in&w.  Thii  wjjnanon  is  not  always  ap. 


CHAPTER  II.  527 

entrusted  with  the  Gospel,  so  we  speak,  not  as  pleasing  men,  but 

5  God,  who  trieth  our  hearts.  For  neither  at  any  time  used  we  flat- 
tering words,   as  ye  know,  nor  a  cloak  of  covetousness :    God 

6  is  witness :  Nor  sought  we  glory  of  men,  neither  from  you,  nor 
from  others,  when  we  might  have  been  burdensome,  as  the  apos- 

7  ties  of  Christ.     But  we  were  gentle  in  the  midst  of  you,  even  as 

8  a  nurse  cherisheth  her  own  children.  So  loving  you  tenderly, 
we  were  ready  to  impart  to  you  not  only  the  Grospel  of  God,  but 

9  our  own  souls  also,  because  ye  were  dear  to  us.  For  ye  remem- 
ber, brethren,  our  labour  and  toil :  working  night  and  day,  that 
we  n^ight  not  burden  any  of  you,  we  preached  to  you  the  Gospel 

10  of  God.     Ye  are  witnesses,  and  God,  how  holily,  and  justly,  and 

1 1  unblamably  we  behaved  among  you  that  believe ;  As  ye  know 
how  we  exhorted  and  comforted  every  one  of  you,  as  a  father  his 

12  own  children.  And  charged  you  to  walk  worthy  of  God,  who  hath 

13  called  you  to  his  kingdom  and  glory.  For  this  cause  also  thank 
we  God  without  ceasing,  even  because  when  ye  received  the  word 
of  God  which  ye  heard  from  us,  ye  received  it  not  as  the  word  of 
men,  but  (as  it  is  in  truth)  the  word  of  Grod,  who  likewise  effectually 

14  worketh  in  you  that  believe.  For  ye,  brethren,  became  foUq^wera 
of  the  Churches  of  God  in  Christ  Jesus,  which  are  in  Judea ;  lor 

^     ye  also  suffered  the  same  things  from  your  own  countrymen,  as 

15  they  likewise  from  the  Jews :  Who  both  killed  the  Lord  Jesus 
and  their  own  prophets,  and  have  persecuted  us ;  and  they  please 

16  not  Grod,  and  are  contrary  to  all  men ;  Forbidding  us  to  speak  to 
the  Gentiles,  that  they  may  be  saved ;  to  fill  up  their  sins  always : 
but  wrath  is  come  upon  them  to  the  uttermost. 

propriatod  to  lust,  although  it  is  sometimos  emphatically  applied  thereto ;  twr  in 
fpiile — But  with  groat  plainness  of  speech. 

5.  Flattering  wordi — This  ye  know ;  nor  a  cloak  of  eovetouoneoo — Of  this 
God  is  witness.  Ho  calls  men  to  witness  an  open  fact :  God  the  secret  inten- 
Hone  of  the  heart.  In  a  point  of  a  mixed  nature,  ver.  10,  he  appeals  both  to 
God  and  man. 

6.  Nor  from  othert — ^Who  would  have  honoured  us  more  if  we  had  been  hurden^ 
oome — ^That  is,  taken  state  upon  ourselves. 

7.  But  we  were  gentle — Mild,  tender,  in  the  midet  of  yoti— Like  a  hen  «iir. 
rounded  with  her  young ;  even  ae  a  nuree  cherieheth  Acr  own  ekUdrem — ^The 
ofispring  of  her  own  womb. 

8.  To  impart  our  own  ooule — ^To  lay  down  our  lives  for  your  sake. 

10.  Holily — In  the  things  of  God ;  juetly — ^With  regard  to  men ;  unhhtmahlf-^ 
In  respect  of  ourselves,  among  you  tMt  believe — ^Who  were  the  constant  observers 
of  our  behaviour. 

11.  By  exhorting^  we  are  moved  to  do  a  thing  willingly ;  by  comforting^  to  do  it 
joyfully ;  by  charging,  to  do  it  earefUlly. 

12.  To  hie  kingdmn  here,  and  glory  hereafter 

14.  Ye  eufferea  the  eame  thinge-^The  same  fruit,  the  same  afflictions,  and  tho 
same  experience,  at  all  times,  and  in  all  places,  are  an  excellent  criterion  of 
evangelical  truth ;  ae  they  from  the  Jewo — ^Tbeir  countrvmen. 

15.  U» — ^Apostles  and  preachers  of  the  Gospel.  They  pleaee  not  Ood — Nor 
are  they  even  careful  to  please  him,  notwithstanding  their  fair  professions :  and 
are  contrary  to  all  men — Are  common  enemies  of  all  mankind;  not  only  bv  their 
continual  seditions  and  insurrections,  and  by  their  utter  contempt  of'^alf  other 
nations ;  but  in  particular  by  their  endeavouring  to  hinder  their  hearing  or 
receiving  the  Gospel. 

16.  To  fill  up — ^The  measure  of,  their  eine  alwayo — As  they  have  ever  done: 
6ttl— The  vengeance  of  God,  ie  come  tipoa  lAesi— Hath  overtakta  them  OBAWtiw^ 


528  I.  THESSALONIANS. 

17  But  we,  brethren,  being  taken  from  you  for  a  short  time  in  pre- 
sence, not  in  heart,  laboured  with  great  desire  the  more  abundantly 

18  to  see  your  face.     Wherefore  we  would  have  come  to  you  (even  I 

19  Paul)  once  and  again,  but  Satan  hindered  us.     For  what  is   our 

20  liope,  or  joy,  or  crown  of  rejoicing  ?     Are  not  ye  also  before  our 
Lord  Jesus  at  his  appearing?     For  ye  are  our  glory  and  joy. 

III.       Therefore,  when  we  could  bear  no  longer,  we  tliought  good  to 

2  bo  left  at  Athens  alone,  And  sent  Timotheus  our  brother  and  a 
minister  of  God,  and  our  fellow  worker  in  the  Gospel  of  Christ,  to 

3  establish  you  and  to  comfort  you  concerning  your  faith.  That  no 
one  might  be  movctl  by  these  afflictions ;  for  ye  yourselves  know 

4  that  we  are  appointed  hereto  :  For  when  we  were  with  you  we  told 
you  before  we  should  be  afflicted ;  as  it  came  to  pass,  and  ye 

5  know.  Therefore  when  I  could  bear  no  longer,  I  sent  lo  know 
your  faith,  lest  by  any  means  the  tempter  should  have  tempted 

6  you,  and  our  labour  be  in  vain.  But  now  when  Timotheus  was 
come  to  us  from  you,  and  had  brought  us  the  good  tidings  of  your 
faith  and  love,  and  that  ye  have  a  good  remembrance  of  us  always, 

7  longing  to  see  us,  as  we  also  to  see  you :  Therefore,  brethren,  we 
yrere  comforted  over  you  in  all  our  affliction  and  distress  by  your 

8  faith.     For  now  we  live,  if  ye  stand  fast  in  the  Lord.     For  what 

9  thanks  can  wo  render  to  God  for  you,  for  all  the  joy  wherewith  w^ 

10  rejoice  for  your  sake  before  our  God  ?     Night  and  day  praying 
exceedingly,  that  we  may  see  your  face,  and  perfect  that  which  is 

11  wanting  in  your  faith.     Now  our  God  and  Father  himself,  and  our 

12  Lord  Jesus,  direct  our  way  unto  you.     And  the  Lord  make  you  to 
increase  and  abound  in  love  toward  one  another,  and  toward  all 

13  men,  as  we  also  do  toward  you.     That  he  may  establish  your 


while  they  wero  seeking  to  destroy  others,  and  will  speedily  complete  their 
destruction. 

17.  In  this  verse  we  have  a  remarkable  instance,  not  so  much  of  the  transient 
affections  of  holy  grief,  desire,  or  joy,  as  of  that  abiding  tenderness,  that  loving 
temper,  which  is  so  apparent  in  all  St.  Paul's  writings  toward  those  he  styles  his 
children  in  the  faith.  This  is  the  more  carefully  to  bo  observed,  because  the  pa9. 
turns  occasionally  exercising  themselves,  and  flowing  like  a  torrent,  in  the  apostle, 
are  observable  to  every  reader ;  whereas  it  requires  a  nicer  attention  to  discern 
those  calm  standing  tempers,  that  fixed  posture  of  his  soul,  from  whence  the  others 
only  flow  out,  and  which  more  peculiarly  distinguish  his  character. 

18.  Satan — By  those  persecuting  Jews,  Acts  xvii,  13. 

19.  Ye  also — As  well  as  our  other  children. 

III.  1.  We — Paul  and  Sylvanust  could  bear  no  longer — Our  desire  and  fear 
for  you. 

3.  We  are  appointed  hereto — Are,  in  every  respect,  laid  in  a  fit  postiiro  for  it, 
by  the  very  design  and  contrivance  of  God  himself,  for  the  trial  and  incrftase  of 
oar  faith,  and  all  other  graces.  He  gives  riches  to  the  world  ;  but  stores  up  his 
treasure  of  wholesome  afflictions  for  his  children. 

6.  But  novo  when  TiTnotheua  was  come  to  us  from  you — Immediately  ailer 
his  return  St.  Paul  wrote;  while  his  joy  was  fresh,  and  his  tenderness  at 
the  height. 

8.  Now  we  lice — Indeed.    Wo  enjoy  life ;  so  great  is  our  affection  for  you. 

10.  And  perfect  that  which  is  wanting  in  your  faith — So  St.  Paul  did  not  know 
that  they  who  are  once  upon  the  Rock  no  longer  need  to  be  taught  by  man ! 

11.  Direct  our  way — ^This  prayer  is  addressed  to  Christ  as  weU  as  to  the 
Father. 

13.  With  mU  ikis— Christ's,  Mtnlt— Both  angeli  and  men. 


CHAPTER  ly.  529 

hearts  unblamable  in  holiness,  (before  our  God  and  Father,  at  the 
appearing  of  our  Lord  Jesus  Christ,)  with  all  his  saints. 
IV.      It  romaineth,  then,  brethren,  that  we  beseech  and  exhort  you 
by  the  Lord  Jesus,  as  ye  have  received  of  us  how  ye  ought  to 
walk  and  to  please  God,  that  ye  abound  therein  more  and  more. 

2  For  ye  know  what  commandments  we  gave  you  by  the  Lord 

3  Jesus.     For  this  is  the  will  of  God,  even  your  sanctification,  that 

4  ye  abstain  from  fornication ;  That  every  one  of  you  know  how 

5  to  possess  his  vessel  in  sanctification  and  honour ;  Not  in  passion- 

6  ate  desire,  as  the  Gentiles  who  know  not  God.  That  none  circum- 
vent or  defraud  his  brother  in  this  matter,  because  the  Lord  is  an 
avenger  of  all  these  things,  as  we  have  also  told  you  before  and 

7  testified.     For  God  hath  not  called  us  to  uncleanness,  but  to  ho- 

8  lincss.  He  therefore  that  despiseth,  despiscth  not  man,  but  God  : 
who  hath  also  given  you  his  Holy  Spirit. 

9  Touching  brotherly  love,  we  need  not  write  to  you:   for  ye 

10  yourselves  are  taught  of  God  to  love  one  another.     And  indeed  ye 
do  it  toward  all  the  brethren  that  are  in  all  Macedonia;  but  we 

1 1  exhort  you,  brethren,  that  ye  increase  more  and  more.  And  that  ye 
study  to  be  quiet  and  do  your  own  business,  and  to  work  with  your 

12  hands,  as  we  commanded  you ;    That  ye  may  walk  decently  to- 
ward them  that  are  without,  and  may  want  nothing. 

13  Now  we  would  not  have  you  ignorant,  brethren,  concerning  them 
that  are  asleep,  that  ye  sorrow  not  even  as  others  who  have  no  hope. 

IV.  1.  More  and  more — It  is  not  enough  to  have  faith,  even  so  as  to  please 
God,  unless  wo  abound  more  and  more  therein. 

3.  Sanctification — Entire  holiness  of  heart  and  life :  particular  branches  of 
it  are  subjoined ;  that  ye  abstain  from  fornication — A  beautiful  transition  from 
sanctification  to  a  single  branch  of  the  contrary.  And  this  shows  that  nothing 
is  so  seemingly  distant,  or  below  our  thoughts,  but  we  have  need  to  guaid 
against  it. 

4.  That  every  one  know — For  this  requires  knowledge  as  well  as  chastity,  to 
posaeee  his  vessel — His  wife,  in  sanctification  and  honour — So  at  neither  to  disho- 
nour God  or  himself,  nor  to  obstruct,  but  further  holiness ;  remembering  marriage 
is  not  designed  to  inflame,  but  to  conquer  natural  desires. 

5.  Not  in  passionate  desire — ^Which  had  no  place  in  man  when  in  a  state  of 
innocence.  Who  know  not  God — And  so  may  naturally  seek  happiness  in  a  crea. 
ture.  What  seemingly  accidental  words  slide  in ;  and  yet  how  fine,  and  how  vastly 
important ! 

6.  In  this  matter — By  violating  his  bed.  The  things  forbidden  here  are  three : 
fornication,  ver.  3  ;  the  passion  of  desire,  or  inordinate  affection  in  the  married 
state,  Tcr.  5  ;  and  the  breach  of  the  marriage  contract. 

8.  He  that  despiseth — ^The  commandments  we  gave,  despiseth  Ood — Himself, 
v)ho  hath  also  given  you  his  Holy  Spirit — ^To  convince  you  of  the  truth,  and 
enable  you  to  bo  holy.  What  naked  majesty  of  words  !  how  oratorical,  and  yet 
with  what  great  simplicity !  a  simplicity  that  does  not  impair,  but  improve  the 
understanding  to  the  utmost :  that,  like  the  rays  of  heat  through  a  glass,  collects 
all  the  powers  of  reason  into  one  orderly  point,  from  being  scattered  abroad  in 
utter  confusion. 

9.  We  need  not  torite — Largely ;  for  ye  are  taught  of  God — By  his  Spirit. 

11.  That  ye  «tu(/y---LiteraIly,  that  ye  be  ambitious ;  an  ambition  worthy  » 
Christian  ;  to  work  with  your  hands — Not  a  needless  caution ;  for  temporal  con. 
Gems  are  a  cross  to  them  who  are  newly  filled  with  the  love  of  God. 

12.  Decently — ^That  they  may  have  no  pretence  to  say,  (but  they  will  tay  it 
still,)  "  This  religion  makes  men  idle,  and  brings  them  to  beggary  ;**  and  many 
W€nt  nothing — Needful  for  life  and  godliness.    What  Christian  deiiirM  more  7 

13.  Now — ^Herein  the  efficacy  of  Chrigtianity  greatly  appeals,  that  it  ntttlMr 

34 


530  I.  THESSALONIANS. 

14  For  if  we  believe  that  Jesus  died  and  rose  again,  so  will  God  bring 

15  with  him  those  also  that  sleep  in  Jesus.  For  this  we  say  unto 
you  by  the  word  of  the  Lord,  that  we  who  are  alive,  who  are  left 
to  the  appearing  of  the  Lord,  shall  not  prevent  them  that  are  asleep. 

16  For  the  Lord  himself  shall  descend  from  heaven,  with  a  shout,  with 
the  voice  of  an  archangel,  and  with  the  trumpet  of  God ;  and  the 

17  dead  in  Christ  shall  rise  first.  Then  we  who  are  alive,  who  are 
left,  shall  be  caught  up  together  with  them  in  clouds  to  meet  the 
Lord  in  the  air ;  so  shall  we  be  ever  with  the  Lord.  WTierefore 
comfort  one  another  with  these  words. 

y.       But  of  the  times  and  seasons,  brethren,  ye  have  no  need  that  I 

2  write  to  you.     For  ye  yourselves  know  perfectly,  that  the  day  of 

3  the  Lord  so  cometh  as  a  thief  in  the  night.  When  they  say,  Peace 
and  safety,  then  sudden  destruction  cometh  upon  them,  as  travail 

4  upon  a  woman  with  child,  and  they  shall  not  escape.    But  ye,  bre- 
thren, are  not  in  darkness,  that  that  day  should  overtake  you  as  a 

5  thief.    Ye  are  all  children  of  the  light,  and  children  of  the  Jay :  we 

6  are  not  children  of  the  night  nor  of  darkness.     Therefore  let  us 

7  not  sleep  as  the  others,  but  let  us  awake  and  keep  awake.  For  they 
that  sleep  sleep  in  the  night,  and  they  that  are  drunken  arc  drunken 

8  in  the  night.     But  let  us  who  arc  of  the  day  keep  awake,  having 
put  on  the  breastplate  of  faith  and  love,  and  for  a  helmet  the 

9  hope  of  salvation.     For  God  hath  not  appointed  us  to  wrath,  but 

10  to  obtain  salvation  by  our  Lord  Jesus  Christ,  Who  died  for  us, 
that  whether  we  wake  or  sleep,  we  may  live  together  with  him. 

11  Wherefore  comfort  one  another  and  edify  one  another,  as  also 
ye  do. 

12  Now  we  beseech  you,  brethren,  to  know  them  that  labour  among 

takes  away,  nor  embitters,  bat  sweetly  tempera  that  most  refined  of  all  affections, 
our  desire  of,  or  love  to,  the  dead. 

14.  So — As  God  raised  him ;  with  him — With  their  living  head. 

15.  By  tke  toord  of  the  Lord — By  a  particular  revelation  ;  toe  who  are  left — 
This  intimates  the  fewness  of  those  who  will  bo  then  alive,  compared  to  the  mul. 
titude  of  the  dead.  Believera  of  all  ages  and  nations  make  up  as  it  were  one 
body :  in  consideration  of  which,  the  believera  of  that  age  micrht  put  themselves 
in  the  place,  and  speak  in  the  pereon  of  them,  who  were  to  live  till  the  coming 
of  the  Lord.  Not  that  St.  Paul  hereby  assorted  (though  some  seem  to  hare 
imagined  so)  that  the  day  of  the  Lord  was  at  hand. 

16.  With  a  »hout — Properly  a  proclamation  made  to  a  great  multitude :  above 
this  is  the  voice  of  an  archangel ;  above  both,  the  trumpet  of  God !  The  voic€ 
of  God,  somewhat  analogous  to  the  sound  of  a  trumpet. 

17.  Together — In  the  same  moment ;  in  the  air — The  wicked  will  remair 
beneath,  while  the  righteous,  being  absolved,  shall  be  assesson  with  their  Lore 
in  the  judgment ;  with  the  Lord — In  heaven. 

V.  1.  Bui  of  the  precise  ttmeg^  when  this  shall  be. 

3.  For  this  in  general  ye  do  know  :  that  ye  can  and  need  know  no  more. 

3.  When  they — The  men  of  the  world,  say. 

4.  Ye  are  not  in  darkne»9 — Sleeping  secure  in  sin. 

6.  Awake^  and  keep  awake — Being  awakened,  let  us  have  all  our  spiritum 
senses  about  us. 

7.  They  usually  s/eep  and  are  drunken  in  the  night— These  things  do  not  lov-- 
the  light. 

9.  God  hath  not  appointed  us  to  wrath — As  he  hath  the  ohstinatoly  impenitent. 

10.  Whether  we  wake  or  9leep~-'Be  alive  or  dead,  at  his  coming. 

13.  Know  them  thmi,  1.  labour  amontt  you;  9.  are  over  you  in  the  Lord;  3. 
^immikk  ffik    Kmw    See ;  mark ;  tue  knowledge  of  tliem  and  their  work. 


\ 


\ 
\ 


CHAPTER  V.       '  531 

13  you,  and  are  over  you  in  the  Lord,  and  admonish  you.     And  to 
esteem  them  very  highly  in  love  for  their  works'  sake,  and  be  at 

14  peace  among  yourselves.     And  we  exhort  you,  brethren,  warn  the 
disorderly,  comfort  the  feeble  minded,  support  the  weak,  be  lone 

15  suffering  toward  all  men.     See  that  none  render  to  any  man  evil 
for  evil,  but  ever  follow  that  which  is  good,  both  to  one  another 

16,  17  and  to  all  men.  Rejoice  evermore:  Pray  without  ceasing: 
18  In  every  thing  give  thanks ;  for  this  is  the  will  of  God  in  Christ 
19,  20  Jesus  concerning  you.  Quench  not  the  Spirit.  Despise  not 
21  prophesyings.  Prove  all  things ;  hold  fast  that  which  is  good. 
22,  23  Abstain  from  all  appearance  of  evil.     And  the  God  of  peace 

Sometimes  the  same  person  may  both  labour,  that  is,  proach,  be  over,  or  govern, 
and  .admonish  the  flock  by  particular  application  to  each:  sometimes  two  or 
more  different  persons,  according  as  God  variously  dispenses  his  gifts.  But  O I 
what  a  misery  is  it,  when  a  man  undertakes  this  whole  work,  without  ehfaar 
ffifls  or  grace  for  any  part  of  it !  Why  then  will  he  undertake  it  7  For  pay  7 
What  I  will  he  sell  both  his  own  soul,  and  all  the  souls  of  the  flock  7  What 
words  can  describe  such  a  wjretch  as  this !  And  yet  oven  this  maybe  an  honour, 
able  man. 

13.  Esteem  them  very  highly — Literally,  more  than  abundantly,  in  love — ^Tha 
inexpressible  sympathy  there  is  between  true  pastors  and  their  flock,  is  intimated 
not  only  here,  but  also  in  divers  other  places  of  this  epistle,  see  chap,  ii,  7,  8; 
for  their  works'  sake — ^The  principal  ground  of  their  vast  regard  for  them.  But 
now  are  we  to  esteem  them  who  do  not  work  at  all  7 

14.  Warn  the  disorderly — Them  that  stand,  as  it  were,  out  of  their  rank,  in 
the  spiritual  warfare  :  some  such  were  even  in  that  Church;  the  feeble  minded- 
Literally,  them  of  little  soul,  such  as  have  no  spiritual  courage. 

15.  See  that  none — Watch  over  both  yourselves  and  each  other ;  follow  that 
which  is  good — Do  it  resolutely  and  perseveringly. 

16.  Rejoice  evermore — In  uninterrupted  happiness  in  God ;  pray  without  ceas- 
ing— Which  is  the  fruit  of  always  rejoicing  in  the  Lord ;  in  every  thing  give 
thanks — Wliich  is  the  fruit  of  both  the  former.  This  is  Christian  perfection. 
Farther  than  this  we  cannot  go ;  and  wo  neod  not  stop  short  of  it.  Our  Lord 
has  purchased  joy  as  well  as  righteousness  for  us.  It  is  the  very  design  of  the 
Gospel,  that,  being  saved  from  guilt,  we  should  bo  happy  in  the  love  of  Christ* 
Prayer  may  bo  said  to  be  the  breath  of  our  spiritual  life.  He  that  lives  cannot 
possibly  cease  breathing.  So  much  as  we  really  enjoy  of  the  presence  of  God, 
so  much  prayer  and  praise  do  we  offer  up  without  ceasing ;  else  oar  rejoicing  is 
but  delusion.  Thanksgiving  is  iiAeparable  from  true  prayer.  It  is  almost  essen. 
tially  connected  with  it.  He  that  always  prays,  is  ever  giving  praise,  whether  in 
ease  or  pain ;  both  for  prosperity  and  for  the  greatest  adversity.  Ho  blesses  God 
for  all  tnings,  looks  on  them  as  coming  from  him,  and  receives  them  only  for  his 
sake  :  not  choosing  nor  refusing,  liking  nor  disliking  any  thing,  but  only  as  it  is 
agreeable  or  disagreeable  to  his  perfect  will. 

18.  For  this — That  you  should  thus  rejoico,  pray,  give  thanks ;  is  the  will  of 
God — Always  good,  always  pointing  at  our  salvation. 

19.  Quench  not  the  Spirit — Wherever  it  is,  it  burns,  it  flames  in  holy  love,  in 
joy,  prayer,  thanksgiving.  O  quench  it  not,  damp  it  not,  in  yourself  or  others ; 
either  by  neglecting  to  do  good,  or  by  doing  evil. 

20.  Despise  not  prophesyings — ^That  is,  preaching ;  for  the  apostle  is  not  hero 
speaking  of  extraordinary  gitts.  It  soems,  one  means  of  grace  is  put  for  all« 
And  whoever  despises  any  of  these,  under  whatever  pretence,  will  surely  (though 
I>erhap8  gradually  and  insensibly)  quench  the  Spirit. 

21.  Meantime,  prove  all  things — Which  any  preacher  recommends.  (He  speaks 
of  practice,  not  of  doctrines.)  Try  every  advice  by  the  touchstone  of  Scripture, 
and  hold  fast  that  which  is  good — Zealously,  resolutely,  diligently,  practise  it,  in 
fipite  of  all  opposition.  Observe,  those  who  heap  to  themselves  teachers  having 
itching  ears,  under  pretence  o£  proving  all  things,  have  no  countenance  or  excuse 
from  this  scripture. 

39.  And  be  equally  lealoui  and  oareflil  to  abstain  firmn  all  appearance  of  eviL 


532  I.  TH£SSAI«ONIANS. 

himself  sanctify  you  wholly :  and  may  the  whole  of  you,  the  Bpirit, 

and  the  soul,  and  the  body,  be  preserved  blameless  unto  the  appear^ 

24  ing  of  our  Lord  Jesus  Christ.    Faithful  is  he  that  calleth  you,  who 

25,  26  also  will  do  it.     Brethren,  pray  for  us.    Salute  all  the  brethren 

27  with  a  holy  kiss.    I  adjure  you  by  the  Lord,  that  this  epistle  be 

28  read  to  all  the  holy  brethren.    The  grace  of  our  Lord  Jesus  Christ 
be  with  you.     Amen. 

23.  And  may  the  God  of  peace  sanctify  you — By  the  poaco  he  works  in  yon, 
which  is  a  great  means  of  sanctification ;  wholly — ^The  word  sigrnifios  wholly  and 
perfectly ;  every  part,  and  all  that  concemU  you ;  all  that  is  of,  or  aboat  you ; 
and  may  the  vinole  of  yoiUj  the  onirit,  and  the  toul^  and  the  body-— Just  before  he 
said  you,  now  he  denominates  tnom  from  their  spiritual  state,  the  spirit.  Gal.  vi, 
8 ;  wishing  that  it  may  be  preserved  whole  and  entire ;  then  from  their  natural 
state,  the  soul  and  the  body,  (for  these  two  make  up  the  whole  nature  of  man. 
Matt.  X,  28,)  wishing  it  may  bo  preserved  blameless  till  the  cominff  of  Christ. 
To  explain  this  a  little  farther ;  of  the  three  here  mentioned,  only  the  two  last 
are  the  natural,  constituent  parts  of  man.  The  first  is  adventitious,  and  the 
supernatural  gift  of  God,  to  be  found  in  Christians  only.  That  man  cannot  poe. 
sibly  consist  of  three  parts  appears  hence.  The  soul  is  either  matter  or  not 
matter ;  there  is  no  medium.  But  if  it  is  matter,  it  is  part  of  the  body ;  if  not 
matter,  it  coincides  with  the  spirit. 

24.  Who  aho  wUl  do  it — ^Unless  you  quench  the  Spirit. 

27.  /  charge  you  by  the  Lord — Christ,  to  whom  proper  Divine  worship  is  here 
paid  ;  that  thio  epistle — ^The  first  he  wrote ;  be  read  to  all  the  brethren — ^That  is, 
m  all  the  Churches.    They  might  have  concealed  it  out  of  modesty,  had  not  this 
been  so  solemnly  enjoined.    But  what  Paul  commands  under  so  strong  an  a^iu 
ration,  Rome  forbids  under  pain  of  excommunication. 


NOTES 


ST.  PAUL'S  SECOND  EPISTLE  TO  THE  THESSAL0NIAN8. 


Thu  epistle  teeiiis  to  have  been  written  toon  after  the  fimner,  chiefly  on 
oecasion  of  some  things  therein  which  had  been  misunderstood.  Herein  he,  L 
Congratulates  their  constancy  in  the  faith,  and  exhorts  them  to  advance  daily  in 
grace  and  wisdom.  9.  Reforms  their  mistake  concerning  the  coming  of  our 
Lord.    And,  3.  Reeonunends  several  Christian  duties. 

THE  rAKTS  OF  IT  AEK  VIVB  : 

1.  The  inscription Chap,  i,  1,  2 

IL  Thanksgiving  and  prayer  for  them ^^  3-13 

lU.  The  doctrine  concerning  the  man  of  sin ii,  1-13 

Whence  he  comforts  them  against  this  trial        .     '  .        •        •  13,  14 

Adding  exhortation  and  prayer 15-17 

IV.  An  exhortation  to  prayer,  (with  a  prayer  for  them)     .        .        .  iii,  1-5 
To  correct  the  disorderly •  6-16 

V.  The  conclusion 17,  18 


II.  THESSALONIANS. 


1  Paul,  and  Sylvanus,  and  Timotheus,  to  the  Church  of  the  Theb 

2  salonians  in  €rod  our  Father,  and  the  Lord  Jesus  Christ;  Grace 
be  unto  you  and  peace  from  God  our  Father,  and  from  our  Lord 
Jesus  Christ. 

3  We  are  bound  to  thank  God  always  for  you,  brethren,  as  it  is 
meet,  because  your  faith  groweth  exceedingly,  and  the  love  of 

4  every  one  of  you  toward  each  other  aboundeth.  So  that  we  our- 
selves glory  of  you  in  the  Churches  of  God,  for  your  patience  and 
faith  in  all  your  persecutions  and  sufferings  which  ye  endure: 

5  A  manfest  token  of  the  righteous  judgment  of  God,  that  ye  may 
be  accounted  worthy  of  the  kingdom  of  Grod ;  for  which  ye  also 

6  suffer.     Seeing  it  is  a  righteous  thing  with  God  to  recompense 

7  affliction  to  them  that  afflict  you :  And  to  you  that  are  afflicted  rest 

Verso  3.  It  is  highly  observable  that  the  apostle  wraps  up  his  praise  of  men  in 
praise  to  God ;  giving  him  the  glory.  Your  faith  grmoeth—rrohMj  he  had 
heard  from  them  since  his  sending  the  former  letter.  Aboundeth — Like  water 
that  overflows  its  banks,  and  yet  increaseth  still. 

4.  Which  ye  endure — ^That  ^e  may  be  accounted  worthy  of  the  kingdom. 

5.  A  manffeti  token — ^This  is  treated  of  in  the  sixth  ana  following  verses. 

6.  Jt  ie  a  righteous  thing  toith  GW— -(However  men  may  judge)  to  transfer 
the  pressure  from  you  to  them.  And  it  is  remarkable  that  about  this  time,  at 
the  passover,  the  Jews  raising  a  tumult,  a  great  number,  some  say  thirty  thousand 
of  them,  were  slain.  St.  Anl  seems  to  allude  to  this  begiiming  of  soirow^ 
1  These,  ii,  6,  which  did  not  end  bat  with  theur  destmotion. 


534  II.  THESSALONIANS. 

with  ns,  at  the  reyelatian  of  the  Lord  Jesus  from  heayen  with  hrs 

8  mighty  angels,  In  flaming  fire,  taking  vengeance  on  them  that 
know  not  God,  and  who  obey  not  the  Gospel  of  om*  Lord  Jesus. 

9  Who  shall  be  pimished  with  everlasting  destruction  from  the  pre* 

10  sence  of  the  Lord,  and  from  the  glory  of  his  power.  When  he 
shall  come  to  be  glorified  in  his  saints,  and  to  be  admired  in  all 
that  believe  (for  our  testimony  was  believed  among  you)  in  that 

11  day.  To  this  end  we  pray  always  for  you,  that  our  God  would 
make  you  worthy  of  this  calling,  and  fulfil  in  you  all  the  good  plea- 

12  sure  of  his  goodness,  and  the  work  of  faith  with  power ;  That  the 
name  of  our  Lord  Jesus  may  be  glorified  in  you,  and  ye  in  him, 
according  to  the  grace  of  our  God  and  the  Lord  Jesus  Christ. 

II.       Now  I  beseech  you,  brethren,  concerning  the  appearing  of  our 

2  hold  Jesus  Christ,  and  our  gathering  together  unto  him,  That  ye 
be  not  soon  shaken  in  mind  or  terrified,  neither  by  spirit,  nor  by 
word,  nw  by  letter,  as  from  us,  as  if  the  day  of  the  Lord  were  at 

3  hand.  Let  no  man  deceive  you  by  any  means,  for  that  day  skali 
not  come,  unless  the  Mling  away  come  first,  and  the  man  of  sin  be 

4  revealed,  the  son  of  perdition.  Who  opposeth  and  exalteth  himself 
above  all  that  is  called  God,  or  that  is  worshipped,  so  that  he  sit- 
teth  in  the  temple  of  God  as  God,  declaring  himself  that  he  is 

8.  Taking  vengeance — ^Does  God  barely  pennit  this  7  Or,  as  the  Lord  auee 
rained  brimstone  and  fire  from  the  Lord,  out  of  heaven,  Gen.  xix,  24,  does  & 
fiery  stream  go  forth  from  him  for  ever  7  Wh^  know  n9t  G^d — (The  root  of  all 
wickedness  and  misery)  who  remain  in  heathen  ignorance ;  and  who  obey  ttmt — 
This  refers  diiofly  to  the  Jews,  who  had  heard  the  Gospel. 

9.  From  ibe  eiory  of  hio  power — ^Tremble,  ye  stout  hearted  i  Everlaoting  de. 
otruction — As  there  can  be  no  end  of  their  sins,  (the  same  enmity  against  God 
continuing,)  so  neither  of  their  punishment :  sin  and  its  punishment  mnniiur 
parallel  throughout  eternity  itself.  They  must  of  necessity  therefore  be  cut  off 
fiom  all  good  and  all  possibility  of  it ;  from  the  preoenee  of  lis  Lord — Wherein 
chiefly  consists  the  salvation  of  the  righteous.  What  unspeakable  punishment  is 
implied  even  in  falling  short  of  this,  supposing  that  notlung  move  were  implied 
in  his  taking  vengeance ! 

10.  To  he  gloried  in  hie  oainto — For  the  wonderful  glory  of  Christ  shall  shine 
in  them. 

11.  AH  the  good  jieaame  of  hio  goodneoo—VihkAi  in  no  less  than  perftet  holi. 
ness. 

12.  That  the  name — ^The  love  and  power,  of  owr  Lord  may  he  glorifiod — Glo^ 
riously  displayed  in  you. 

II.  1.  Our  gathering  together  to  him — In  the  clouds. 

3.  Be  not  waken  in  mind — In  judgment,  or  terrified — As  those  easily  are  who 
are  immoderately  fond  of  knowing  future  thinp  ;  neither  by  any  pretended  reve. 
lation  from  the  Spirit,  nor  by  pretence  of  any  word  spoken  by  me. 

3.  Unlets  the  falling  away — From  the  pure  faith  of  the  Gospel,  come  fret — 
This  began  even  in  the  apostolic  age.  But  the  man  of  oh,  the  oon  of  perdition — 
Eminently  so  called,  is  not  yet  come.  However,  in  many  respects,  the  pope  has 
an  indisputable  claim  to  those  titles.  He  is,  in  an  emphatieal  sense,  the  man  of 
sin,  as  he  increases  all  manner  of  sin  above  measure.  And  he  is  too  properly 
styled.  The  son  of  perdition,  as  he  has  caused  the  death  of  numberless  multitude*, 
both  of  his  opposers  and  followers,  destroyed  innumerable  souls,  and  will  him. 
self  perish  everlastingly.  He  it  is  that  opposeth  himself  to  the  emperor,  once  his 
rightful  sovereign ;  and  that  exalteth  hknoelf  above  aU  that  it  called  Ood,  or  thai 
it  isorsAtpp«(i— ^mmanding  angels,  and  puttinr  kings  under  his  feet,  both  of 
whom  are  called  gods  in  Scripture :  claiming  the  highest  power,  the  highest 
honour ;  suffering  himself  not  once  only  to  be  styled  God  or  yice-god.  Indtted 
no  less  is  implied  in  his  ordinary  title,  Moti  holy  lord  or  Most  holy  father.    Sa 


CHAPTER  IL  53S 

5  God.    Remember  ye  not,  that  I  told  you  these  things,  when  I  was 

6  yet  with  you  ?     And  now  ye  know  that  which  restraineth,  that  he 

7  may  bo  revealed  in  his  time.     For  the  mystery  of  iniquity  already 
worketh ;  only  he  that  restraineth  will  restrain^  till  he  be  taken  out 

8  of  the  way.     And  then  will  that  wicked  one  be  revealed,  whom  the 
Lord  will  consume  with  the  Spirit  of  his  mouth,  and  destroy  with 

9  the  brightness  of  his  appearing ;  Whose  appearing  is  ai\er  the 
mighty  working  of  Satan,  with  all  power  and  signs,  and  lying  won- 

10  ders,  And  with  all  deceivableness  of  unrighteousness  in  them  that 
perish,  because  they  received  not  the  love  of  the  truth,  that  they 

1 1  might  be  saved.     And  therefore  God  shall  send  them  strong  delu- 

12  sion,  so  that  they  shall  believe  the  lie.  That  they  all  may  be  con- 
demned, who  believed  not  the  truth,  but  had  pleasure  in  unright- 

13  eousness.  But  we  ought  to  give  thanks  to  God  always  for  you, 
brethren,  beloved  of  the  Lord,  because  God  hath  from  the  begin- 
ning chosen  you  to  salvation,  through  sanctification  of  the  Spirit 

14  and  belief  of  the  truth :  To  which  he  hath  called  you  by  our  Gos- 

15  pel,  to  the  obtaining  of  the  glory  of  onr  Lord  Jesus  Christ.  There- 
fore, brethren,  stand  fast,  and  hold  the  traditions  which  ye  have 

16  been  taught,  whether  by  word,  or  by  our  epistle.  Now  our  Lord 
Jesus  Christ  himself,  and  God,  even  our  Father,  who  hath  loved 

that  he  ntteth — Enthroned,  in  the  temple  of  Ood — Mentioned  Rev.  xi,  1,  declaring 
himeelf  that  he  it  Ood — Claiming  the  prerogatives  which  belong  to  God  alone. 

6.  And  now  ye  know^^Bj  what  I  told  you  when  I  was  with  joa ;  that  tohieh 
retiraineth — ^The  power  of  the  Roman  emperors,  when  this  is  taken  away,  the 
wicked  one  will  be  revealed.    In  hie  time-^His  appointed  season,  and  not  before. 

7.  He  will  surely  be  revealed ;  for  the  mystery — ^The  deep  secret  power  of  ini* 
quity — Just  opposite  to  the  power  of  ffodliness,  already  worketh.  It  begrsn  with 
the  love  of  honour,  and  the  desire  of  power ;  and  it  is  completed  in  the  entire 
subversion  of  the  Gospel  of  Christ.  This  mystery  of  iniquity  is  not  wholly  con. 
fined  to  the  Romish  Church,  but  extends  itself  to  others  also.  It  seems  to  consist 
of,  1.  Human  inventions  added  to  the  written  word.  2.  Mere  outside  perform, 
ances  put  in  the  room  of  faith  and  loye.  3.  Other  mediators  beside  the  man  Christ 
Jesus.  The  two  last  branches,  together  with  idolatry  and  bloodshed,  are  the  di. 
rect  consequence  of  the  former ;  namely,  the  adding  to  the  word  of  God.  AU 
ready  worketh — In  the  Church.  Only  he  that  restraineth — ^That  is,  the  potentate 
who  successively  has  Rome  in  his  power.  The  emperors,  heathen  or  Chrutian : 
the  kings,  Goths  or  Lombards ;  the  Carolingian  or  German  emperors. 

8.  And  then — ^When  every  prince  and  power  that  restrains  is  taken  away,  will 
that  wicked  one — Emphatically  so  called,  be  revealed :  whom  the  Lord  wiU  soon 
consume  with  the  Spirit  of  his  mouth — His  immediate  power,  and  destroy — With 
the  very  first  appearance  of  his  glory. 

10.  Because  they  received  not  the  hve  of  the  truth — ^Therefore  God  saffbred 
them  to  fall  into  that  strong  delusion. 

11.  Therefore  Ood  shall  send  them — ^That  is,  judicially  permit  to  come  upon 
them,  strong  delusion. 

12.  That  they  all  may  be  eondemned^Thnt  is,  the  consequence  of  which  will  be, 
tiiat  they  all  will  be  condemned  who  believed  not  the  truth,  but  had  pleasure  in . 
unrighteousness — ^That  is,  who  believed  not  the  truth,  because  tliey  loved  sin. 

13.  Ood  hath  from  the  beginning — Of  your  hearing  the  Gospel,  chosen  you  to 
salvation — ^Taken  you  out  oi  the  world,  and  placed  you  in  the  way  to  gloiy. 

14.  To  which — Faith  and  holiness,  he  hath  called  you  by  our  Gospel — That 
which  we  preached,  accompanied  by  the  power  of  his  Spirit. 

15.  Hold — ^Without  adding  to,  or  dimin'shing  firom,  the  traditions  which  ye  hate 
been  taught — ^The  truths  which  I  have  delivered  to  you  :  whether  by  word  or  by 
o%tr  epistle — ^He  preached  before  ho  wrote,  ^d  he  had  written  concerning  tbyi, 
in  his  former  epistle. 


536  11.  THESSALONIANS. 

us  and  given  us  eyerlasting  consolation  and  good  hope  througf 
17  grace,  Comfort  your  hearts  and  stablinh  you  in  every  good  won! 

and  work. 
III.     Finally,  brethren,  pray  for  us,  that  the  word  of  the  Lord  may  run 

2  and  be  glorified,  even  as  among  you  :  And  that  we  may  be  deliver- 
ed from  unreasonable  and  wicked  men :  for  all  men  have  not  faith. 

3  But  the  Lord  is  faithful,  who  will  stablish  and  guard  you  from  the 

4  evil  one.     And  we  trust  in  the  Lord  concerning  you,  that  ye  both 

5  do  and  will  do  the  things  which  we  command  you.  And  the  Lord 
direct  your  hearts  into  the  love  of  God  and  into  the  patience  of 
Clirist. 

6  Now  we  command  you,  brethren,  in  the  name  of  our  Lord  Je* 
sus  Christ,  to  withdraw  yourselves  from  every  brother  that  walk- 
elh  disorderly,  and  not  according  to  the  tradition  which  he  received 

7  of  us.     For  yourselves  know  how  ye  ought  to  imitate  us :  we  be- 

8  haved  not  disorderly  among  you.  Neither  did  we  eat  any  man's 
bread  for  nothing,  but  wrought  with  labour  and  toil,  night  and  day, 

9  that  we  might  not  burden  any  of  you.  Not  because  we  have  not 
authority :  but  that  we  might  make  ourselves  an  example  to  you, 

10  that  ye  might  imitate  us.     For  when  we  were  with  you,  this  we 

1 1  commanded  you.  If  any  will  not  work,  neither  let  him  eat.  For 
we  hear  there  are  some  among  you  who  walk  disorderly,  doing 

12  nothing,  but  being  busy  bodies.  Now  such  we  command  and  ex- 
hort by  our  Lord  Jesus  Christ,  to  work  quietly,  and  eat  their  own 

13  bread.     But  ye,  brethren,  be  not  weary  in  well  doing.     And  if  any 

14  man  obey  not  our  word  by  this  epistle,  note  that  man,  and  have  no 

15  company  with  him,  that  he  may  be  ashamed.     Yet  count  him  not 

16  as  an  enemy,  but  admonish  him  as  a  brother.  Now  the  Lord  of 
peace  himself  give  you  peace  always  by  all  means.  The  Lord  Int 
with  you  all. 

17  The  salutation  of  Paul,  with  my  own  hand,  which  is  the  token 

18  in  every  epistle  :  So  I  write.  The  grace  of  our  Lord  Jesus  Christ 
he  with  you  all.     Amen. 

III.  1.  May  run—Ga  on  swifUy,  without  any  interruptiou  ;  and  he  glorified — 
Acknowledged  as  Divine,  and  bring  forth  much  fruit. 

3.  All  men  have  not  faith — And  all  who  have  not  are  more  or  less  nnreaaon. 
able  and  wicked  men. 

3.  Who  will  ttablish  you — That  cleave  to  him  by  faith,  and  guard  you  from 
the  evil  one — And  all  his  instruments. 

4.  We  truit  in  the  Lord  concerning  you — ^Thus  only  should  we  trust  in  any 
man. 

5.  Now  the  Lord — The  Spirit,  whose  proper  work  this  is,  direct — Lead  yoa 
straight  forward,  into  the  patience  of  Christ — Of  which  he  set  you  a  pattern. 

6.  That  walketh  <iMor<fer2y-— Particularly  by  not  working ;  not  according  to  the 
iition  he  received  of  uo — ^The  admonition  we  gave  both  by  ~ 


tradition  he  received  of  ue — ^The  admonition  we  gave  both  by  word  of  mouth,  and 
in  our  former  epistle. 

10.  Neither  let  him  eat — Do  not  maintain  him  in  idleness. 

11.  Doing  nothings  but  being  buoy  hodieo — ^To  which  idleness  naturally  disposes. 

12.  Work  quietly — Letting  the  concerns  of  other  people  alone. 

14.  Have  no  company  with  him — ^No  intimacy,  no  fiuniliarity,  no  needless  cor. 
respondence. 

15.  Admonish  him  ao  a  brother — Tell  him  lovingly  of  the  reason  why  you 
shun  him. 

16.  The  Lord  oj  peace — Christ.    Give  you  peace  by  all  means — In  every  way 
and  manner. 


NOTES 


ON 


THE  FIRST  EPISTLE  OF  ST.  PAUL  TO  TIMOTHY 


Ths  mother  of  Timothy  was  a  Jeweaa,  bat  his  father  was  a  Grentile.  He  imm 
oonverted  to  Christianity  very  early ;  and  while  he  was  yet  but  a  yoath,  was 
taken  by  St.  Paul  to  assist  him  in  the  work  of  the  Gospel,  chiofly  in  watering 
the  Churches  which  he  had  planted. 

He  was  therefore  properly  (as  was  Titus)  an  itinerant  eyangelist,  a  kind  of 
secondary  apostle,  whose  office  was  to  regulate  all  things  in'  the  Cfaorohes  to 
which  he  was  sent ;  and  to  inspect  and  reform  whstsoeYer  was  amiss  either  in 
the  bishops,  deacons,  or  people. 

St.  Paul  had  doubtless  largely  instructed  him  in  private  conversation  for  the 
dqe  execution  of  so  weighty  an  office.  Yet  to  fix  things  more  upon  his  mind, 
and  to  give  him  an  opportunity  of  haying  recourse  to  tiiem  afterward,  and  of 
oonmnunicating  them  to  others,  as  there  might  be  occasion ;  as  also  to  leave 
Divine  direction  in  writing,  for  the  use  of  the  Church  and  its  ministers,  in  all 
affes ;  he  sent  him  this  excellent  pastoral  letter,  which  contains  a  great  variety 
of  important  sentiments  for  their  regulation. 

Though  St.  Paul  styles  him  his  own  son  in  the  faith,  yet  he  does  not  appear  to 
have  been  converted  by  the  apostle ;  but  only  to  have  been  exceeding  dear  to 
him,  who  had  established  him  therein ;  and  whom  he  had  diligently  and  taithfblly 
served,  like  a  son  with  his  father,  in  the  Gospel,  Phil,  ii,  29L 

THE  XriSTLB  CONTAINS  TBEKX  F ARTS  : 

I.  The  inscription Chap,  i,  1, 3 

II.  The  instruction  of  Timothy  how  to  behave  at  Ephesus :  wherein 

1.  In  general,  he  gives  him  an  injunction  to  deliver  to  them 

that  taught  the  law  in  a  wrong  manner,  and  confirms  at 
the  same  time  the  sum  of  the  Gospel  as  exemplified  in 
himself 3.^0 

2.  In  particular, 

1.  He  prescribes  to  men  a  method  of  prayer     •        •        •        .  ii,  1-8 

To  women,  good  works  and  modesty    •        •        •        •        •  9-15 

3.  He  recounts  the  requisites  of  a  bishop           •        •        •        •  iii,  1-7 

The  duties  of  deacons 8-10 

of  women •        .  '11-13 

3.  He  shows  what  Timothy  should  teach  •        •        •        •  14-iv,  1-6 

What  he  should  avoid •        •        •  7-11 

What  he  should  follow  after 13-16 

How  he  should  treat  men  and  women  p        •        •        •        •  v,  1,  2 

Widows 3-16 

Elders 17,  18 

Ofienders SO,  31 

Himself 33, 33 

Those  he  doubts  of 34,  35 

Servants vi,  1,  3 

4.  False  teachers  are  reproved ^10 

Timothy  is  admonished,  and  quickened         •        •        •        .  11,  13 

And  charged 13-16 

Precepts  are  prescribed  to  be  enforced  on  the  rieh  17-19 

III.  The  condoiion    .  •       30^  31 


I.  TIMOTHY. 


1  Paul,  an  apostle  of  Jesus  Christ,  according  to  the  command- 

2  ment  of  God  our  Saviour,  and  Christ  Jesus  our  hope,  To  Timo- 
theus  my  own  son  in  the  faith,  grace,  mercy,  peace,  from  God  our 
Father,  and  Christ  Jesus  our  Lord. 

3  As  I  exhorted  thee  when  I  was  going  into  Macedonia,  abide  at 
Ephesus  ;  that  thou  mayest  charge  some  to  teach  no  other  doc- 

4  trine,  Neither  to  give  heed  to  fables  and  endless  genealogies,  that 
afford  questions,  and  not  godly  edifying,  which  is  through  faith. 

5  Whereas  the  end  of  the  commandment  is  love,  out  of  a  pure 

6  heart,  and  a  good  conscience,  and  faith  unfeigned.  From  which 
some,  having  missed  the  mark,  are  turned  aside  to  vain  jangling : 

7  Desiring  to  be  teachers  of  the  law,  understanding  neither  the 
things  they  say,   nor  those  concerning  which  they  confidently 

8  affirm.     We  know,  the  law  t^  good,  if  a  man  use  it  lawfully, 

9  Knowing  this,  that  the  law  doth  not  lie  against  a  righteous  man ; 

Verie  1.  Paul,  an  apostle — Familiarity  is  to  be  set  aside  where  the  things  of 
God  are  concerned :  according  to  the  commandment  of  God — ^The  aathoritatire 
appointment  of  God  the  Father ;  our  Saviour — So  styled  in  many  other  places 
likewise,  as  being  the  grrand  orderer  of  the  whole  scheme  of  our  Halvation  ;  and 
Ckritt  our  hope — ^That  is,  the  author,  object,  and  ground  of  all  our  hope. 

S.  Otaee,  *n^2K'  f  ^^~~^^*  ^^^^  wishes  grace  and  peace  in  his  epistles  to  th^ 
Churches.  To  Timotheus  he  adds  mercy,  the  most  tender  grace  toward  those 
who  stand  in  need  of  it.  The  experience  of  this  prepares  a  man  to  be  a  minister 
of  the  Gospel. 

3.  Charge  §ome  to  teach  no  other  doctrine — than  I  have  taught.  Let  them  put 
nothing  in  the  place  of  it,  add  nothing  to  it. 

4.  Neither  give  heed— So  as  either  to  teach  or  regard  them ;  to  fables — Fabu. 
loos  Jewish  traditions ;  and  endless  genealogies — Not  those  delivered  in  Scrip, 
tare,  but  the  lonsr,  intricate  pedigrees,  whereby  they  strove  to  prove  their  descent 
firom  such  or  sucn  a  person ;  which  afford  questions — ^Which  lead  only  to  useless 
and  endless  controversies. 

5.  Whereas  the  end  of  the  commandment — Of  the  whole  Christian  institution ; 
iff  love — And  this  was  particularly  the  end  of  the  commandment  which  Time, 
theos  was  to  enforce  at  Ephesus,  ver.  3,  18.  The  foundation  is  faith,  the  end 
love.  But  this  can  only  subsist  in  a  heart  purified  by  faith,  and  is  always  attended 
with  a  good  conscience. 

6.  From  which — Love  and  a  good  conscience;  some  are  turned  aside — An 
afl^etation  of  high  and  extensiye  knowledge  sets  a  man  at  the  greatest  distance 
from  faith,  and  idl  sense  of  Divine  things ;  to  vain  jangling — And  of  all  vanities, 
none  are  more  vain,  than  dry,  empty  disputes  on  the  things  of  God. 

7.  Understanding  neither  the  very  things  they  speak,  nor  the  subject  they 
speak  of. 

8.  We  grant  the  whole  Mosaic  law  is  good — ^Answers  excellent  purposes ;  if  n 
man  use  it  in  a  proper  manner.  Even  the  ceremonial  is  good,  as  it  points  to 
Christ :  and  the  moral  law  is  holy,  just,  and  good  in  its  own  nature :  and  of 
admirable  use  both  to  convince  unbelievers,  and  to  guide  believers  in  all  holi- 
ness. 

9.  The  law  doth  not  lie  against  a  righteous  man — Doth  not  strike  or  condemn 
iilm :  but  against  tlie  lawless  and  disobedient — ^Thev  who  despise  the  authority 
of  the  lawgiver,  violate  the  first  commandment,  which  is  the  foundation  of  tho 
law,  and  the  ground  of  all  obedience ;  against  the  ungodly  and  sinners — ^Who 
bntk  the  second  commandment,  worshipping  idols,  or  not  worshipping  the  tme 


CHAPTER  I.  539 

but  against  the  lawless  and  disobedient,  aninst  the  ungodly  and 
sinners,  the  unholy  and  profane,  against  kiUers  of  their  fathers  or 

10  their  mothers,  against  murderers.  Against  whoremongers,  sodom- 
ites, man  stealers,  liars,  perjured  persons,  and  if  there  be  any 

11  other  thing  that  is  contrary  to  wholesome  doctrine.  According  to 
the  glorious  Gospel  of  the  blessed  God,  with  which  I  am  entrusted 

12  And  I  thank  Christ  Jesus  our  Lord,  who  hath  enabled  me,  in 
that  he  accounted  me  faithful,  having  put  me  into  tlie  ministry, 

13  Who  was  before  a  blasphemer^  and  a  persecutor,  and  an  oppressor ; 
but  1  obtained  mercy,  because  I  did  it  ignorantly  in  unbelief. 

14  And  the  grace  of  our  Lord  was  exceeding  abundant,  with  faith  and 

15  love  which  is  in  Christ  Jesus.  This  is  a  faithful  saying,  and  wor- 
thy of  all  acceptation,  that  Christ  Jesus  came  into  the  world  to 

16  save  sinners,  of  whom  1  am  chief.  Yet  for  this  cause  I  obtained 
mercy  that  on  me  the  chief,  Jesus  Christ  might  show  all  lon|^- 
suffering,  for  a  pattern  to  them  who  should  hereafter  believe  m 

17  him  to  life  everlasting.  Now  to  the  King  of  eternity,  immortal, 
invisible,  the  only  Gk>d,  be  honour  and  glory  for  ever  and  ever. 
Amen. 

18  This  charge  I  commit  to  thee,  son  Timotheus,  according  to  the 
prophecies  which  went  before  concerning  thee,  that  thou  mightest 

19  by  Uiem  war  the  good  warfare :  Holding  fast  faith  and  a  good  con- 

Crod :  the  unholy  and  profane — ^Who  break  the  third  oommandment  by  taking  his 
name  in  vain. 

10.  Man  stealero — The  wont  of  all  thiovee,  in  comparison  of  whom  bigh-way- 
men  and  house  breakers  are  innooent !  What  then  are  most  traders  in  negroes, 
procurers  of  servants  for  America,  and  all  who  list  soldiers  by  lies,  tricss,  or 
enticements  7 

11.  According  to  the  gloriotu  Ooepel — ^Which.  far  from  making  void,  does  efiec 
tually  establish  the  law. 

12.  I  thank  Christ — who  hath  enabled  me,  in  that  he  accounted  me  faithful^ 
having  put  me  into  the  minietry — The  meaning  is,  I  thank  him  for  putting  me 
into  the  ministry,  and  enabling  me  to  bo  faithful  therein. 

13.  A  blasphemer — Of  Christ;  a  persecutor — Of  his  Church;  arsviler — Of  his 
doctrine  and  people.  But  I  dttained  merctf — He  does  not  say,  because  I  was 
uneonditionaUy  elected ;  but  because  he  did  it  in  ignorance.  Not  that  his  igno- 
ranoe  took  away  his  sin :  but  it  left  him  capable  of  mercy ;  which  he  would 
hardly  have  been,  had  he  acted  thus,  contrary  to  hu  own  conviction. 

14.  And  the  grace — Whereby  I  obtained  mercy ;  was  exceeding  abundantt  with 
faith — Opposite  to  my  preceding  unbelief;  and  love-^pposite  to  my  blasphemy, 
persecution,  and  oppression. 

15.  This  is  a  faithful  saying — ^A  most  solemn  preface ;  and  worthy  of  aU 
acceptation — Well  deserving  to  be  accepted,  received,  embraced,  with  iJl  the 
faculties  of  our  whole  soul ;  thai  Christ — ^Promised ;  Jesus — Exhibited ;  emne 
into  the  world  to  save  sinners — All  sinners,  without  exception. 

16.  F^  this  cause  God  showed  me  mercy,  that  aU  his  long  snaring  might  be 
shown,  and  that  none  might  hereafter  despair. 

17.  The  King  of  efcmtly— A  phrase  fVequent  with  the  Hebrews.  How  un. 
speakablv  sweet  is  the  thought  of  eternity  to  believers ! 

18.  This  charge  I  commit  to  thee — ^That  thou  mayest  deliver  it  to  the  Church ; 
according  to  the  prophecies  concerning  f  Am— Uttered  when  thou  wast  received  as 
an  evangelist,  chap,  iv,  14,  probably  by  many  persons,  chap,  iv,  IS,  that  being 
encouraged  by  them,  thou  mightest  war  the  good  warfare. 

19.  Holding  fast  /ai<A— -Which  is  as  a  most  precious  liquor ;  and  a  good  cots' 
science — ^Which  is  as  s  clean  glass ;  which — ^Namely,  a  good  conscience  ;  soma 
ktnring  thrust  away — It  goes  away  unwillingly.  It  always  says,  **  Do  not  hurt 
me.**    And  they  who  retain  this,  do  not  make  shipwreck  of  their  fkith.    Indeed 


540  I.  TIMOTHY. 

science ;  which  some  having  thrust  away,  have  made  shipwreck 
20  of  their  faith :   Of  whom  are  Hymeneus  and  Alexander,  whom  I 

have  delivered  to  Satan,  that  they  may  learn  not  to  blaspheme. 
IL       I  exhort  therefore,  that  first  of  all  supplications,  prayers,  inter- 

2  cessions,  thanksgivings,  be  made  for  all  men :  For  kings  and  all 
that  are  in  authority,  that  we  may  lead  a  quiet  and  peaceable  life, 

3  in  all  godliness  and  honesty.     For  this  is  good  and  acceptable  in 

4  the  si^t  of  God  our  Saviour,  Who  willeth  sdl  men  to  be  saved  and 

5  to  come  to  the  knowledge  of  the  truth.     For  there  is  one  God,  one 

6  mediator  also  between  God  and  men,  the  man  Christ  Jesus,  Who 
gave  himself  a  ransom  for  all,  to  be  testified  of  in  due  season, 

7  Whereunto  I  am  ordained  a  preacher,  and  an  apostle,  (I  speak  the 

8  truth,  I  lie  not,)  a  teacher  of  the  Gentiles  in  faith  and  truth.   I  will 

none  can  make  shipwreck  of  faith  who  never  had  it.  These  therefore  were  once 
true  believers.  Yet  they  fell  not  only  foully,  but  finally.  For  ships  once 
wrecked,  cannot  be  afterward  saved. 

20.  Whom — ^Thoujrh  absent,  /  have  delivered  to  Satan;  that  they  may  learn 
ftot  to  blaspheme — ^That  by  what  they  suffer  they  may  be  in  some  measure 
restrained,  if  they  will  not  repent. 

II.  1.  /  exhort  therefore — Seeing  God  is  so  gracious.  In  this  chapter  he  gives 
directions,  1.  With  regard  to  public  prayers.  2.  With  regard  to  doctrine.  Sup. 
plication  is  here  the . imploring  help  in  time  of  need:  prayer  is  any  kind  of 
offering  up  our  desires  to  God.  But  true  prayer  is  the  vehemency  of  holv  zea], 
the  ardour  of  Divine  love,  arising  from  a  calm,  undisturbed  soul,  movea  upon 
by  the  Spirit  of  God.  Intercession  is  prayers  for  others.  We  may  likewise  give 
thanks  for  all  men,  in  the  full  sense  of  the  word,  for  that  God  willeth  all  men  to 
•he  saved,  and  Christ  is  the  mediator  of  all. 

3.  For  all  that  are  in  authority — Seeing  even  the  lowest  country  magistrates 
fiequently  do  much  good  or  much  harm.  God  supports  the  power  of  magistracy 
for  the  sake  of  his  own  people,  when,  in  the  present  state  of  men,  it  could  not 
otherwise  be  kept  in  any  nation  whatever.  GodUneeo — Inward  religion ;  the 
tme  worship  of  God.  Honesty — A  comprehensive  word,  taking  in  the  whole 
doty  we  owe  to  our  neighbour. 

3.  For  thie — That  wo  pray  for  all  men.  Do  you  ask.  Why  are  not  more  con. 
verted  ?  We  do  not  pray  enough :  it  acceptable  in  the  sight  of  God  our  Saviour 
—Who  has  actually  saved  us  that  believe,  and  willeth  all  men  to  be  saved.  It  is 
strange  that  any  whom  he  has  actually  saved,  should  doubt  the  universality  of 
his  grace. 

4.  Who  vfilleth  seriously  aU  men — Not  a  part  only,  much  less  the  smallest  part, 
to  be  save<^— Eternally.  This  is  treated  of  ver.  5,  6.  And  in  order  thereto,  to 
come — (They  are  not  compelled,)  to  the  knowledge  of  the  truth — Which  brings 
salvation.    This  is  treated  of  ver.  6,  7. 

5.  For — ^The  4th  verse  is  proved  by  the  5th,  the  Ist  by  the  4th.  There  is  one 
€hd — And  they  who  have  not  him,  throu&rh  the  one  Mediator,  have  no  God  ; 
one  Mediator  also — We  could  not  rejoice  that  there  is  a  God,  were  there  not  a 
Mediator  also ;  one  who  stands  between  God  and  men,  to  reconcile  man  to  God, 
and  to  transact  the  whole  affair  of  our  salvation.  This  excludes  all  other  media, 
tors,  as  saints  and  angeb,  whom  the  papists  set  up,  and  idolatrouslv  worship  as 
sQch ;  just  as  the  heathens  of  old  set  up  many  mediators,  to  pacify  their  superior 
gods ;  the  man — ^Therefore  all  men  are  to  apply  to  this  Mediator,  who  gave  him. 
self  for  all. 

6.  Who  gave  himself  a  ransom  for  all — Such  a  ransom  the  word  signifies, 
wherein  a  like  or  equal  is  given,  as  an  eye  for  an  eye,  or  life  for  life.  And  this 
ransom,  from  the  dignity  of  the  person  redeeming,  was  more  than  equivalent  to 
all  mankind  ;  to  be  testified  of  in  due  season — Literally,  in  his  own  seasons,  those 
chosen  by  his  own  wisdom. 

8.  /  will — A  word  strongly  expressing  his  apostolical  authority ;  therefore-^ 
This  particle  connects  the  eighth  with  the  first  verso ;  that  men  pray  in  every 
p2aM-<-PubUo  and  private.    Wherever  men  are,  there  prayer  should  be ;  lifting 


CHAPTER  III.  641 

therefore  that  men  pray  in  eyery  place,  liAing  up  holy  hands,  with- 

9  out  wrath  and  doubting :  Likewise  that  women  adorn  themselves 

in  decent  apparel,  with  modesty  and  sobriety,  not  with  curled  hair, 

10  or  gold,  or  pearls,  or  costly  raiment     But  (which  becometh  wo- 

1 1  men  professing  godliness)  with  good  works.     Let  a  woman  learn 

12  in  silence  with  all  subjection.     For  I  suffer  not  a  woman  to  teach, 

13  nor  to  usurp  authority  over  the  man,  but  to  be  in  silence.    For  Adam 

14  was  first  formed,  then  £ve.     And  Adam  was  not  deceived ;  but  the 

15  woman,  being  deceived,  transgressed.  Yet  she  shall  be  saved  in 
child  bearing,  if  they  continue  in  faith,  and  love,  and  holiness,  with 
sobriety. 

III.     This  is  a  faithful  saying.  If  a  man  desire  the  office  of  a  bishop, 

2  he  desireth  a  eood  work.     A  bishop  therefore  must  be  blameless, 
the  husband  of  one  wife,  vigilant,  prudent,  of  good  behaviour,  hos- 

3  pitable,  apt  to  teach ;  Not  given  to  wine,  no  striker,  not  desirous 

4  of  filthy  gain,  but  gentle,  patient,  not  loving  money ;  Ruling  his 
own  house  well,  having  his  children  in  subjection  with  all  serious 

5  ness.     For  if  a  man  know  not  how  to  rule  his  own  house,  how  shall 

up  holy  hatuU — Pure  from  all  known  sin,  without  torath — In  any  kind,  a^inst 
any  creature.  And  everv  temper  or  motion  of  our  soul,  that  ia  not  according  to 
love,  ia  wrath ;  and  doubting — ^Which  ia  contrary  to  faith.  And  wrath,  or  un 
holy  actions,  or  want  of  faith  in  him  we  call  upon,  are  the  three  grand  hinder 
anoes  of  God's  hearing  our  petitions.  Christianity  consists  of  faith,  and  love 
embracing  truth  and  grace.  Therefore  the  sum  of  our  wishes  should  be,  to  pray, 
and  live,  and  die,  without  any  wrath  or  doubt. 

9.  With  oobriety — ^Which  (m  St.  Paul's  sense)  is  the  virtue  which  governs  our 
whole  life  according  to  true  wisdom ;  not  with  curled  hair;  not  with  gold — ^Wom 
ay  way  of  ornament ;  not  with  pearl»-~Jewe\o  of  any  kind,  a  part  is  put  for  the 
whole ;  mlC  with  costly  raiment — These  four  are  expressly  forbidden  by  name,  to 
all  women,  here  is  no  exception,  mrofeenng  godHneea,  And  no  art  of  man  can 
reconcile,  with  the  Christian  proression,  the  wilful  riolation  of  an  express  com- 
mand. 

13.  To  ueurv  authority  oner  the  man — By  public  teaching. 

13.  First — So  that  woman  was  orijdnally  the  inferior. 

14.  And  Adam  wao  not  deceived— The  serpent  deceived  Eve.  Eve  did  not  de- 
ceive  Adam,  but  persuaded  him.  Thou  hast  hearkened  unto  the  voice  of  thy  wife, 
Gren.  iii,  17.  The  preceding  verse  showed  why  a  woman  should  not  usurp  au. 
thority  over  the  man.  This  shows  whyshe  ought  not  to  teach.  She  is  more  easily 
deceived,  and  more  easily  deceives.  The  woman,  being  deceivedt  transgreooed— 
The  serpent  deceived  her,  Gen.  iii,  13,  and  she  transgressed. 

15.  Yet  she — ^That  is,  women  in  general,  who  were  all  involved  with  Eve  in  the 
sentence  pronounced.  Gen.  iii,  16,  shall  he  saved  in  child  6eartfi^— Carried  safe 
through  the  pain  and  danger  which  that  sentence  entails  upon  them  for  the 
transgression ;  yea,  and  finally  saved,  if  they  continue  in  loving  faith  and  holy 
wisdom. 

III.  1.  He  desireth  a  good  work — An  excellent,  bat  laborious  emplorment. 

2.  Therefore — ^That  ho  may  be  capable  of  it,  a  bishop— Or  pastor  of'^a  congre. 
gation,  must  be  blameless— Without  fault  or  just  suspicion :  the  husband  of  one 
wife — ^This  neither  means  that  a  bishop  must  be  married ;  nor  that  he  may  not 
marry  a  second  wifb  :  which  it  is  just  as  lawflil  for  him  to  do  as  to  marry  a  first, 
and  may  in  some  cases  be  his  bounden  duty.  But  whereas  polygamy  and  divorce 
upon  slight  occasions  were  common  both  among  the  Jews  and  heathens,  it  teaches 
us  that  ministers  of  all  others  ought  to  stand  clear  of  those  sins ;  mgUmnUm-u- 
dent — ^Lively  and  zealous,  yet  calm  and  wise ;  of  good  ieAav^mr— Naturally  flow, 
ing  from  that  vigilance  and  prudence. 

4.  Having  his  children  in  suhieetion  with  aU  oeriousneoo  For  levity  onderminee 
all  domestic  authority.  And  this  direction,  by  a  parity  of  reason,  belonp  to  all 
ptiraCs. 


M2  I.  TIMOTHY. 

6  he  take  care  of  the  Church  of  God  ?  Not  a  new  convert,  lest  being 

7  puffed  up,  he  fall  into  the  condemnation  of  the  devil.     He  ought 
also  to  have  a  good  report  from  them  that  are  without,  lest  he  fall 

8  into  reproach,  and  the  snare  of  the  devil.     Likewise  the  deacons 
must  be  serious,  not  double  tongued,  not  given  to  much  wine,  not 

9  desirous  of  filthy  gain ;  Holding  fast  the  mystery  of  the  faith  in  u 

10  pure  conscience.     And  let  these  be  proved  iirst,  then  let  them  mi- 

1 1  nister,  being  blameless.   In  like  manner  their  wives  must  be  serious, 

12  not  slanderers,  vigilant,  faithful  in  all  things.  Let  the  deacons  be 
husbands  of  one  wife,  ruling  their  children,  and  their  own  houses 

13  well.  For  they  that  have  discharged  the  office  of  a  deacon  well, 
purchase  to  themselves  a  good  degree,  and  much  boldness  in  the 

14  faith  which  is  in  Christ  Jesus.     These  things  I  write  to  thee, 

15  Jioping  to  come  to  thee  shortly :  But  if  I  tarry,  that  thou  mayest 
know  how  thou  oughtest  to  behave  in  the  house  of  God,  which  is 
the  Church  of  the  living  God. 

16  The  mystery  of  godliness  is  the  pillar  and  ground  of  the  truth, 
and  without  controversy  a  great  thing :  God  was  manifested  in  the 
flesh,  was  justified  by  the  Spirit,  seen  by  angels,  preached  among 
the  Gentiles,  believed  on  in  the  world,  taken  up  into  glory. 

IV.     ^ut  the  Spirit  saith  expressly,  that  in  the  latter  times  some  will 


'€«  Lewt  being  puffed  tip— With  this  new  honour,  or  with  the  applause  which 
fteqaontly  follows  it,  he  fall  into  the  condemnation  of  the  devU — ^The  same  into 
which  the  devil  fell. 

7.  He  ought  aleo  to  have  a  good  report — ^To  have  had  a  fair  character  in  time 
pMt  from  them  that  are  witfutut — ^That  are  not  Christians  ;  lest  he  fall  into  re* 
ffoaeh — ^By  their  rehearsing  his  former  life,  which  might  discourage  and  prove  a 
snare  to  him. 

8.  Likewiee  the  deaeone  muet  be  eerioue — ^Men  of  a  grave,  decent,  venerable, 
'  behaviour.    But  where  are  presbyters  7  Were  this  order  essentially  distinct  from 

that  of  bishops,  could  the  apostle  have  passed  it  over  in  silence  ?  Not  deeiroue  of 
filthy  gain — With  what  abhorrence  does  ho  every  where  speak  of  this !  All  that 
is  gained,  (above  food  and  raiment,)  by  ministering  in  holy  things,  is  filthy  gain 
inMed !  Far  more  filthy  than  what  is  honestly  gained,  by  raking  kennels,  or 
eniptying  common  sewers. 

9.  Holding  fast  the  faith  in  a  pure  coneeience — Steadfast  in  faith,  holy  in  heart 
«nd  life. 

10.  Let  theee  be  proved  firtt — Let  a  trial  be  made,  how  they  behave ;  then  let 
ikem  minister — Let  them  be  fixed  in  that  office. 

11.  Faithful  in  all  things — Both  to  God,  their  husbands,  and  the  poor. 

13.  Theypurehase  a  good  degree — Or  step,  toward  some  high  office,  and  mnek 
hMness — ^From  the  testimony  of  a  good  conscience. 

15.  That  thou  mayest  know  how  to  behave-r-Thia  is  the  scope  of  the  epistle,  tn 
the  house  of  God — who  is  the  master  of  the  family,  which  is^As  if  he  had  aaidt 
By  the  hoose  of  God,  I  mean  the  Church. 

16.  The  mystery  of  godliness — Afterward  specified  in  six  articles,  which  sum 
np  the  whole  economy  of  Christ  upon  earth ;  is  the  pillar  and  ground — The 
foundation  and  support  of  all  the  truth,  taught  in  his  Church.  Ood  was  manifest 
m  the  flesh — In  the  form  of  a  servant,  the  fashion  of  a  man,  for  three  and  thirty 
years :  justified  by  the  Spirit — Publicly ;  declared  to  be  the  Son  of  God — By  his 
rmrarrection  firom  the  aead ;  seen — Chiefly  after  his  resurrection ;  by  angelo^-^ 
Both  good  and  bad ;  preached  among  the  Gentiles — ^This  elegantly  follows.  The 
ingels  were  the  least,  the  Gentiles  the  farthest  removed  from  him ;  and  the 
foundation  both  of  this  preaching  and  of  their  faith  was  laid  before  his  assump. 
tion :  was  believed  on  in  the  loorl^-r-Opposed  to  heaven,  into  which  he  was  taken 
Op*  The  first  point  is,  he  was  manifested  in  thefiesh ;  the  last,  he  was  taken  up 
ilUo  glory. 


CHAPTER  IV.  543 

I 

depart  from  the  faith,  giving  heed  to  seducing  spirits  and  doctrines 

2  of  devils,  By  the  hypocrisy  of  them  that  speak  lies,  having  their 

3  own  consciences  seared  as  with  a  hot  iron :  Forbidding  to  marry, 
and  commanding  to  abstain  from  meats,  which  God  hath  created  to 
be  received  with  thanksgiving  by  them  that  believe  and  know  the 

4  truth.  For  every  creature  of  God  is  good,  and  nothing  to  be  rejected, 

5  being  received  with  thanksgiving;   For  it  is   sanctified  by  the 

6  word  of  God  and  prayer.  If  thou  remind  the  brethren  of  these 
things,  thou  wilt  be  a  good  minister  of  Jesus  Christ,  nourishing 
them  with  the  words  of  faith,  and  of  the  good  doctrine  which  thou 

7  hast  accurately  traced  out.   But  avoid  profane  and  old  wives'  fables, 

8  and  exercise  thyself  unto  godliness.  For  bodily  exercise  profiteth 
a  little ;  but  godliness  is  profitable  for  all  things,  having  the  promise 

9  of  the  present  life^  and  of  that  which  is  to  come.     This  is  a  faith- 

10  ful  saying,  and  worthy  of  all  acceptation.     For  therefore  we  both 
labour  and  suffer  reproach,  because  we  trust  in  the  living  God,  who 

11  is  the  Saviour  of  all  men,  especially  of  them  that  believe.     These 

12  things  command  and  teach.     Let  no  one  despise  thy  youth ;  bat 
be  a  pattern  to  them  that  believe,  in  word,  in  behaviour,  in  love, 

13  in  spirit,  in  faith,  in  purity.     Till  I  ^ome,  give  thyself  to  reading, 

14  to  exhortation,  to  teaching.     Neglect  not  the  gifl  that  is  in  thee, 

IV.  1.  But  the  Spirit  taith — By  St.  Paul  himself  to  the  Thessalonians,  tnd 
probably  by  other  cotemporary  oropheU ;  expretsly — As  concerninjr  a  thing  of 
great  moment,  and  soon  to  be  fulfilled  ;  that  in  the  latter  times — Triese  extend 
from  our  Lord's  ascension  till  his  coming  to  judgment ;  tome — ^Yea,  many,  and 
by  degrees  the  far  greater  part ;  will  depart  from  the  faith — ^The  doctrine  once 
delivered  to  the  saints;  giving  heed  to  seducing  spirit* — ^Who  inspire  ftlst 
prophets. 

2.  These  toill  depart  from  the  faith,  by  the  hypocrisy  of  them  that  speak  Ues, 
having  their  own  consciences  as  senseless  and  unfeeling,  as  flesh  that  is  seared 
with  a  hot  iron. 

3.  Forbidding  priests,  monks,  and  nuns  to  marry,  and  commanding  all  men  to 
abstain  from  such  and  such  meats,  at  such  and  such  times :  which  God  hath 
created  to  be  received  by  them  that  know  the  truth — ^That  all  meats  are  now  clean ; 
utith  thanksgiving — ^Which  supposes  a  pure  conscience. 

5.  It  is  sanctified  by  the  word  of  Ood—CrevAlng  ail,  and  giving  it  to  man  for 
food ;  and  by  prayer — ^The  children  of  God  are  to  pray  for  the  sanctification  of 
all  the  creatures  which  they  use.  And  not  only  the  Christians,  bat  even  the 
Jews,  yea,  the  very  heathens  used  to  consecrate  their  table  by  prayer. 

7.  Like  those  who  were  to  contend  in  the  Grecian  games,  exercise  ihyaeJfwKio 
godliness — ^Train  thyself  up  in  holiness  of  heart  and  lifb  with  the  utmost  labour, 
vigour,  and  diligence. 

8.  Bodily  exercise  profiteth  a  little — Increases  the  health  and  strength  of  ths 
body. 

10.  Therefore — Animated  by  this  promise  ;  we  both  labour  and  snfftr  reproaeh 
— ^We  regard  neither  pleasure,  ease,  nor  honour ;  because  we  trust — For  this  veij 
thing  the  world  will  hate  us ;  in  the  living  Ood-^Who  will  give  us  the  life  he  has 
promised ;  who  is  the  Saviour  of  all  men — Preserving  them  in  this  lifb,  and  willing 
to  save  them  eternally ;  but  especially — In  a  more  eminent  manner,  of  them  that 
believe — And  so  are  saved  everlastingly. 

13.  Let  no  one  have  reason  to  despise  thee  for  thy  youth :  to  prevent  this,  be  a 
pattern  in  word — ^Public  and  private;  in  spirit — In  your  whole  temper;  in  faith 
— ^When  this  is  placed  in  the  midst  of  several  other  Christian  graces,  it  generally 
means  a  particular  branch  of  it ;  fidelity  or  faithfulness. 

13.  Give  thyself  to  reading — Both  publicly  and  privately.  Enthusiasts,  observe 
tliis !    Expect  no  end  without  the  means. 

14.  Megiedt  not— They  neglect  it  who  do  not  exercise  it  to  the  full ;  the  gfft^ 


544  I.  TIMOTHY. 

which  was  given  thee  by  prophecy,  with  the  la3dng  on  of  the  hands 

15  of  the  presbytery.     Meditate  on  these  things  ;  bo  wholly  in  them, 

16  that  thy  profiting  may  appear  in  all  things.  Take  heed  to  thyself, 
and  to  thy  teaching :  continue  in  them,  for  in  so  doing  thou  shah 
save  both  thyself  and  them  that  hear  thee 

V.       Rebuke  not  an  aged  man,  but  exhort  him  as  a  father,  the  younger 

2  men  as  brethren ;  The  aged  women  as  mothers,  the  younger  as 

3  sisters,  with  all  purity.     Honour  widows  that  are  widows  indeed 

4  But  if  any  widow  have  children  or  grandchildren,  let  these  learn 
first  to  show  piety  at  home,  and  to  requite  their  parents ;  for  this 

5  is  good  and  acceptable  before  God.     Now  she  that  is  a  widow 
indeed,  and  desolate,  trusteth  in  God,  and  continueth  in  supplica- 

6  tions  and  prayers,  night  and  day.   But  she  that  liveth  in  pleasure,  is 

7  dead  while  she  liveth.     And  enjoin  these  things,  that  they  may  be 

8  blameless.     But  if  any  provide  not  for  his  own,  and  especially  for 
>,:  those  of  his  own  family,  he  hath  denied  the  faith,  and  is  worse  than 

9  an  infidel.    Let  not  a  widow  be  chosen  under  threescore  years  old, 
10  having  been  the  wife  of  one  husband.  Well  reported  of  for  good 

works,  if  she  hath  brought  up  children,  if  she  hath  lodged  stran- 
gers, if  she  hath  washed  the  feet  of  the  saints,  if  she  hath  relieved 
the  afilicted,  if  she  hath  diligently  followed  every  good  work. 

Of  feeding  the  flock,  of  power,  and  love,  and  sobriety ;  which  was  given  thee  by 
prophecy — By  immediate  direction  from  God,  by  the  laying  on  of  my  handt,  2 
Tim.  i,  6,  while  the  elders  joined  also  in  the  solemnity.    This  presbytery  pro 
bably  consisted  of  some  others,  together  with  Paul  and  Silas. 

15.  Meditate — ^The  Bible  makes  no  distinction  between  this  and  to  contem. 
plate,  whatever  others  do.  True  meditation  is  no  other  than  faith,  hope,  love, 
joy,  melted  down  together,  as  it  were,  by  the  fire  of  God's  holy  Spirit :  and 
offmd  up  to  God  in  secret.  Ho  that  iis  wholly  in  these,  will  be  little  in  worldly 
eompany,  in  other  studies,  in  collecting  books,  medals,  or  butterflies ;  wherein 
mamr  pastors  drone  away  so  considerable  a  part  of  their  lives ! 

Id.  Continue  in  them — In  all  the  preceding  advices. 

y.  1.  Rekuke  not — Considering  your  own  youth,  with  such  &  severity  as  would 
otherwise  be  proper. 

3.  Honour — That  is,  m&intain  out  of  the  public  stock. 

4.  Let  these  learn  to  requite  their  parents — For  all  their  former  care,  trouble, 
and  expense. 

5.  Widows  indeed — ^Who  have  no  near  relations  to  provide  for  them ;  and  who 
are  wholly  devoted  to  God.  Desolate — Having  neither  children,  nor  grand, 
ehildren  to  relieve  her. 

6.  She  that  liveth  in  pleasure — Delicately,  voluptuously,  in  elegant,  regular 
■ensuality,  though  not  in  the  use  of  any  such  pleasures  as  are  unlawful  in 
themselves. 

7.  That  the^ — That  is,  the  widows. 

8.  Jf  any  protide  not — Food  and  raiment,  for  his  own — Mother,  and  grandmo. 
ther,  being  desolate  widows^  he  hath,  virtually,  denied  the  faith — Which  does  not 
destroy,  but  perfect  natural  duties.  What  has  tliis  to  do  With  heaping  up  money 
lor  our  children,  for  which  it  is  oflen  so  impertinently  alleged  7  But  oil  men  have 
their  reasons  for  laying  up  money.  One  will  go  to  hell  for  fear  of  want ;  another 
acts  like  a  heathen,  lest  ho  should  be  worse  than  an  infidel. 

9.  Let  not  a  widow  be  chosen — Into  the  number  of  deaconesses,  who  attend 
aick  women  or  travelling  preachers,  under  threescore — Afterward  they  were  ad. 
mitted  at  forty,  if  they  were  eminent  for  holiness ;  having  been  the  wife  of  one 
husband — That  is,  having  lived  in  lawful  marriage,  whether  with  one  or  more 
persons  successively. 

10.  Jf  she  hath  washed  the  feet  of  the  saints — ^Haa  been  ready  to  do  the  meanest 
•flow  fi»r  them. 


CHAPTER  V.  545 

11  But  the  younffOT  widows  refuse ;  for  when  they  are  waxed  wan- 
13  ton  against  Christ,  they  want  to  marry ;  Having  condemnation, 

13  because  they  have  rejected  their  first  faith.  And  withal  they 
learn  to  be  idle,  going  about  from  house  to  house ;  and  not  only 
idle,  but  triflers  and  busy-bodies,  speaking  what  they  ouffht  not. 

14  I  counsel  therefore  the  younger  women  to  marry,  bear  children, 

fuide  the  family,  give  no  occasion  of  reproach  to  the  adversary, 
'or  some  are  already  turned  aside  after  Satan.    If  any  believing 

16  man  or  woman  hath  widows,  let  them  reUeve  them ;  and  let  not 
the  Church  be  burdened,  that  it  may  relieve  them  that  are  widows 
indeed. 

17  Let  the  elders  who  rule  well  be  counted  worthy  of  double 
honour,  especially  those  who  labour  in  the  word  and  teaching. 

18  For  the  Scripture  saith,  *Thou  shalt  not  muzzle  the  ox  that 
treadeth  out  the  com :  and  The  labourer  is  worthy  of  his  re- 

19  ward.  Against  an  elder  receive  not  an  accusation,  unless  by  two 
or  three  witnesses. 

20  Those  that  sin  rebuke  before  all,  that  the  rest  also  may  fear. 

21  I  charge  tJice  before  God,  and  the  Lord  Jesus  Christ,  and  the 
elect  angels,  that  thou  observe  these  things  without  prejudging, 


11.  Refuse — Do  not  choose,  for  when  they  are  waxed  wanton  against  Christ — 
To  whose  more  immediate  service  they  had  devoted  themselves,  they  want  to 
fnarry — And  not  with  a  single  eye  to  the  glory  of  God ;  and  so  withdraw  them- 
selves lVon>  (hat  entire  service  of  the  Church,  to  which  they  were  before  engaged. 

l5l.  They  have  rejected  their  first  faith — Have  deserted  their  trust  in  Gc3,  and 
have  acted  contrary  to  the  first  conviction,  namely,  that  wholly  to  devote  them- 
selves to  his  service  was  the  most  excellent  way.  When  we  first  receive  power 
to  believe,  does  not  the  Spirit  of  God  generally  point  out  what  are  the  most  ex- 
cellent things ;  and  at  the  same  time,  give  us  a  holy  resolution  to  walk  in  the 
highest  degree  of  Christian  severity  1  And  how  unwise  are  we  ever  to  sink  into 
anv  thing  below  it  1 

14.  I  counsel  therefore  the  younger  women — Widows  or  virgins,  such  as  are  not 
disposed  to  live  single,  to  marry^  to  bear  children^  to  guide  the  family — Then  will 
they  have  sufficient  employment  of  their  own:  and  give  no  occasion  of  reproach 
to  the  adversary — Whether  Jew  or  heathen. 

15.  SoTue — Widows,  have  turned  aside  after  Satan — Who  has  drawn  them  from 
Christ. 

17.  Let  the  elders  thai  rule  well — Who  approve  themselves  faithfVil  stewards  of 
all  that  is  committed  to  their  charge ;  he  counted  worthy  of  double  honour — A 
more  abundant  provision,  seeing  that  such  w^ill  employ  it  all  to  the  glory  of  (jk)d. 
As  they  were  the  most  laborious  and  disinterested  men  wlio  were  put  into  these 
offices,  so  whatever  any  one  had  to  bestow,  in  his  life  or  death,  was  generally 
lodged  in  their  hands  for  the  poor.  By  this  means  the  churchmen  became  very 
rich  in  after  ages.  But  as  the  design  of  the  donors  was  the  general  good,  there 
is  the  highest  reason  why  it  should  be  disposed  of  according  to  their  pious  in- 
tent; especially  those — of  them,  who  Zo^Mir— Diligently  and  pamfhlly,  in  the  word 
and  teaching — In  teaching  the  word. 

19.  Against  an  elder— Oi  presbjrter,  do  not  even  receive  an  accusation,  wdes$ 
by  two  or  three  witnesses— Bf  the  Mosaic  law  a  private  person  night  be  cited 
(thoueh  not  condemned)  on  the  testimony  of  one  witness.  But  St.  Paul  forbids 
an  elder  to  be  even  cited  on  such  evidence,  his  reputation  being  of  more  im* 
portance  than  that  of  others. 

90.  Those— eXditrs^  tkai  fti»— Scandalously,  and  are  duly  convicted,  reiuke  Ae- 
fore  ott— The  Church. 

31.  /  charge  thee  before  (Totf— Referring  to  the  last  judgment,  in  which  we  shall 
stand  before  Gk)d,  and  Christ  with  his  elect,  that  is,  ibfy  anMeU—Who  are  the 
witnesses  of  our  conversatioii.    The  apostle  looks  through  \&  own  labours,  and 

*  Drat  nr,  4 

35 


646  r.  TIMOTHY. 

22  doing  nothing  by  partiality.     Lay  hands  suddenly  on  no  man, 

23  neither  partake  of  other  men's  sins ;  keep  thyself  pure.     Drink 
water  no  longer,  but  use  a  little  wine  for  thy  stomach's  sake 

24  and  thy  frequent  inlirmitics.     Some  men's  sins  are  manifest  be- 
forehand, going  before  to  judnnent :  and  some  they  follow  after. 

25  In  like  manner  the  good  works  also  of  some  are  manifest :  and 
they  that  are  otherwise  cannot  be  hid. 

VI.     Let  as  many  servants  as  are  under  the  yoke,  account  their 
own  masters  worthy  of  all  honour;  lest  the  name  of  God  and  his 

2  doctrine  be  blasphemed.  And  they  that  have  believing  masters, 
let  them  not  despise  them,  because  they  are  brethren :  but  rather 
do  them  service,  because  they  are  faithful  and  beloved,  partakers 

3  of  the  benefit.  These  things  teach  and  exhort.  If  any  teach 
otherwise,  and  consent  not  to  sound  words,  those  of  our  Lord 

4  Jesus  Christ,  and  to  the  doctrine  which  is  after  godliness.  He 
is  puffed  up  knowing  nothing,  but  being  sick  of  questions  and 

even  through  time  itself,  and  seems  to  stand  as  one  already  in  eternity —  Ukat 
tkcu  observe  these  things  without  prejudging — Passing  no  sentence  till  the  cause  is 
(Vdlv  heard ;  or  partiality — For  or  against  any  one. 

)S2.  Lav  hands  suddenly  on  no  man — That  is,  appoint  no  man  to  Church  offices 
without  full  trial  and  examination.  Else  thou  wilt  be  accessary  to,  and  account- 
able for,  his  misbehaviour  in  his  office.  Keep  thyself  pure — From  the  blood  ot 
all  men. 

^.  Some  men^s  sirts  are  manifest  beforehand — Before  any  strict  inauiry  l>e 
made ;  going  before  to  judgment — So  that  you  may  immediatclv  judge  them  an* 
worthy  of  any  spiritual  office ;  and  some  they — Their  sins,  follow  after — More 
covertly. 

26.  They  that  are  otherwise — Not  so  manifest,  cannot  be  long  hid — From  thy 
knowledge.    On  this  account  also  be  not  hasty  in  laying  on  of  hands. 

VI.  1.  Let  servants  under  the  yoke — Of  heathen  masters,  account  them  worthy  of 
all  honour — All  the  honour  due  from  a  servant  to  a  master ;  lest  the  name  of  God 
and  his  doctrine  be  blasphemed — As  it  surely  will  if  they  do  otherwise. 

2.  ZjcI  them  not  despise  them — Pay  them  the  less  honour  and  obedience,  because 
the^  are  brethren — And  in  that  respect  on  a  level  with  them.  They  that  live  in  a 
religious  community  know  the  danger  of  this,  and  that  greater  grace  is  requisite 
to  bear  with  the  iamts  of  a  brother,  than  of  an  infidel,  or  a  man  of  the  world : 
but  rtUher  do  them  service — Serve  them  so  much  the  more  diligently,  because  they 
are  joint  partakers  of  the  great  benefit — Salvation.  These  things— "Paxil  the  aged 
gives  young  Timotheus  in  charge  to  dwell  upon  practical  holiness.  Less  expe- 
rienccil  teachers  are  apt  to  neglect  the  superstructure  while  they  lay  the  founda- 
tion. But  of  so  g^eat  importance  did  St.  Paul  see  it  to  enforce  obedience  to 
ChrisL  as  well  as  to  preach  faith  in  his  blood,  that,  aAcr  strongly  urging  the 
life  of  faith  on  professors,  he  even  adds  another  charge  for  the  strict  observ- 
ance of  it. 

3.  Jf  any  teach  otherwise — Than  strict  practical  holiness,  in  all  its  branches: 
and  consent  not  to  sound  words — Literally,  healthful  words ;  words  that  have  no 
taint  of  falsehood,  or  tendency  to  encourage  sin :  and  the  doctrine  which  is  after 
godliness — Exquisitely  contrived  to  answer  all  the  ends,  and  secure  every  inter- 
est of  real  piety. 

4.  He  is  puffed  up — Which  is  the  cause  of  his  not  consenting  to  the  doctrine 
which  is  after  inward,  practical  religion.  By  this  mark  we  may  know  t]iem. 
Knowing  nothing — As  he  ought  to  Imow ;  sick  of  questions — Dotingly  fond  of 
dispute.  An  evii,  but  common  disease ;  especially  where  practice  is  forgotten. 
Such  indeed  contend  earnestly  for  singular  phrases,  and  favourite  noints  of  their 
own.  Every  thing  else,  however  like  the  preaching  of  Christ  and  his  apostles, 
is  all  "  Law  and  1x>ndage  and  carnal  reasoning;"  strifes  of  words — Merely  ver- 
bal controversies;  whereof  cometh  envy — Of  the  gifts  and  success  of  others ;  con- 
iention — For  the  pre-eminence.  Sucn  disputants  seldom  like  the  prosperitv  of 
others,  or  to  be  less  esteemed  themselves;  evil  surmisings — It  not  bemg  their 
way  to  think  well  of  those  that  differ  from  themselves  in  opinion. 


CHAPTER  YI.  647 

strifes  of  words,  whereof  cometh  envy,  confbntions,  evil  speak- 

'  5  ingSj  evil  surmisings,  Perverse  disputings  of  men  of  corrupt 

minds  and  destitute  of  the  truth,  supposing  that  gain  is  godli- 

6  ness :  From  such  withdraw  thyself.    But  godliness  with  content 

7  is  great  gain.     For  we  brought  nothing  into  the  world :  it  is 

8  manifest  that  neither  can  we  carry  any  tning  out :  Having  then 

9  food  and  covering,  with  these  let  us  be  content.  But  they  that 
desire  to  be  rich,  fall  into  temptation  and  a  snare,  and  into  many 
foolish  and  hurtful  desires,  which  plunge  men  into  destruction 

10  and  perdition.  For  the  love  of  money  is  the  root  of  all  evils ; 
which  some  coveting,  have  erred  from  the  faith,  and  pierced 

11  themselves  through  with  many  sorrows.  But  thou,  O  man  of 
God,  flee  these  things;  and  follow  after  righteousness,  godli- 

12  ness,  faith,  love,  patience,  meekness.  Fight  the  good  tight  of 
faith,  lay  hold  of  eternal  life,  to  which  thou  hast  been  called, 
and  hast  confessed  the  good  confession  before  many  witnesses. 

13  I  charge  thee  before  God,  who  quickeneth  all  things,  and  Christ 
Jesus,  who  witnessed  the  good  confession  before  Pontius  Pilate, 

5.  Supposing  that  gain  is  godliness — ^Thinking  the  best  religion  is  the  getting 
of  money.    A  far  more  common  case  than  is  usually  supposed. 

6.  But  godliness  with  cantent — The  inseparable  companion  of  true  vital  reli- 
gion, is  ^reat  gain — Brings  unspeakable  profit  in  time  as  well  as  in  eternity. 

7.  Neither  can  we  carry  any  thing  oiU—To  what  purpose  then  do  we  heai* 
together  so  many  things  1  O  give  me  one  thing ;  a  safe  and  ready  passage  to  my 
own  country ! 

8.  Covenng—Thait  is,  raiment  and  a  house  to  cover  us.  This  is  all  that  a 
Christian  ne^,  and  all  that  his  religion  allo?rs  him  to  desire. 

9.  They  that  desire  to  be  rich — To  have  more  than  these  (for  then  they  would 
be  so  far  rich,  and  the  very  desire  banishes  content,  and  exposes  them  to  ruin) 
fallj  plunge — A  sad  gradation !  into  temptation.  Miserable  food  for  the  soul ! 
and  a  snare — Or  trap ;  dreadful  covering !  And  into  many  foolish  and  hurtful 
desires — Which  arc  sown  and  fed  by  having  more  than  we  need.  Then  farewell 
all  hope  of  content!  What  then  remains,  but  destruction  for  the  body,  and 
perdiuon  for  the  soul ! 

10.  Love  of  money — Commonly  called  prudent  care,  of  what  a  man  has,  is  the 
rfiot — The  parent  of  all  manner  of  evils,  which  some  coveting  have  erred— lAte- 
rally,  missed  the  mark.  They  aimed  not  at  faith,  but  at  something  else,  and 
pierced  ihemaelves  with  many  sorrows — ^From  a  guilty  conscience,  tormenting  pas- 
sions, desires  contrary  to  reason,  religion,  and  one  another.  How  cruel  are 
worldly  men  to  themselves ! 

1 1.  But  thoUf  O  man  of  Ood — ^Whatever  all  the  world  else  do,  (ii  man  of  God— 
Is  cither  a  prophet,  a  messenger  of  Gkxl,  or  a  man  devoted  toGkxl,  a 'man  of 
another  world)  flee — As  from  a  serpent,  instead  of  coveting  these  things ;  follow 
after  righteousness — The  whole  image  of  Grod ;  though  sometimes  this  word  is 
iLsed,  not  in  the  general,  but  in  the  particular  acceptation,  meaning  only  that 
single  branch  of  it  which  is  termed  justice ;  jPai^A--- Which  is  also  taken  here 
in  the  general  and  full  sense:  namely,  a  Divine  supernatural  sight  of  Grod; 
chiefly  in  respect  of  his  mercy  in  Cnrist.  This  faith  is  the  foundation  of 
righteousness,  the  support  of  godliness,  the  root  of  every  grace  of  the  Spirit ; 
Lore — This  St.  Paul  intermixes  with  every  thing  that  is  good;  he,  as  it  were, 
penetrates  whatever  he  treats  of  with  love,  the  glorious  spring  of  all  inward  and 
outward  holiness. 

12.  Fight  the  good  fight  of  faith — Not  about  words ;  lay  hold  on  eternal  life — 
Just  before  thee.  Thou  hast  confessed  the  good  confession— {Vethsi'^  at  his  bap- 
tism :)  So  likewise  ver.  13,  but  with  a  remarkable  variation  of  the  expression : 
Thou  hast  confessed  the  good  confession  before  mam  witnesses — To  which  they  all 
ctssented.    He  witnessed  the  good  confession ;  but  Filate  did  not  assent  to  it. 

13.  /  charge  thee  before  Ood^  who  quickeneth  all  things — Who  hath  quickened 
thee,  and  will  quicken  thee  at  the  great  day. 


548  I.  TIMOTHY. 

14  That  thou  kee^  the  commandment  without  spot,  unrebukablc, 

15  until  the  appearing  of  our  Lord  Jesus  Christ,  Which  in  his  ow# 
times  the  blessed  and  only  Potentate  will  show,  the  King  of 

16  kings,  and  Lord  of  lords :  Who  only  hath  immortality,  dwelling 
in  light  unapproachable,  whom  no  man  hath  seen,  neither  can 
see ;  to  whom  be  honour  and  power  everlasting.     Amen. 

17  Charge  the  rich  in  this  world  not  to  be  high-minded,  neither 
to  trust  in  uncertain  riches,  but  in  the  living  God,  who  giveth 

16  us  richly  all  things  to  enjoy :  To  do  good,  to  be  rich  in  good 

19  works,  ready  to  distribute,  willing  to  communicate,  Treasuring 
up  for  themselves  a  good  foundation  against  the  time  to  come, 
that  they  may  lay  hold  on  eternal  life. 

20  O  Timotheus,  keep  that  which  is  committed  to  thy  trust, 
avoiding  profane,  empty  babblings,  and  oppositions  of  know- 

21  ledge,  falsely  so  called :  Which  some  professing  have  erred  from 
the  faith.     Grace  he  with  thee. 


.  15.  Which — Appearing;  in  his  ovm  times — The  power,  the  knowledge  and  the 
revelation  of  which,  remain  in  his  eternal  mind. 

16.  Who  only  hath — Underived,  independent — immortality^  dwelling  in  light 
unapproachable — To  the  highest  angel;  wham  no  man  hath  seen  nor  can  see- 
With  bodily  eyes.    Yet  we  shall  see  him  as  he  is. 

17.  What  follows  seems  to  be  a  kind  of  postscript.  Charge  the  rich  in  this 
worlds-Rich,  in  such  beggarly  riches  as  this  world  anords,  not  to  be  high-minded 
— (O  who  regards  thisl)  Not  to  think  better  of  themselves  for  their  money,  or 
any  thing  it  can  purchase ;  neither  to  trust  in  wncertain  riches— (Which,  they  may 
lose  in  an  hour)  either  for  happiness  or  defence :  But  in  the  living  God — All  the 
rest  is  dead  clay;  who  giveth  us — As  it  were  holding  them  out  to  us  in  his  hand, 
all  things — Which  we  have,  richly — Freely,  abundantly,  to  enjoy — As  his  gift,  in 
him  and  for  him.  When  we  use  them  thus,  we  do  indeed  enjoy  all  things. 
Where  else  is  there  any  notice  taken  of  the  rich,  in  all  the  apostolic  writings, 
save  to  denounce  woes  and  vengeance  upon  them  1 

18.  7\}  do  good — To  make  this  their  daily  employ,  that  they  may  be  rich — May 
abound  in  all  good  works;  ready  to  distribute — Singly  to  particular  persons; 
willing  to  communicate — To  join  m  all  public  works  of  charity. 

19.  Treasuring  up  for  themselves  a  good  foundation — Of  an  abundant  reward, 
by  the  free  mercy  of  Grod,  that  they  may  lay  hold  on  eternal  life — This  cannot  be 
done  by  alms-deeds :  yet  they  come  up  for  a  memorial  before  Grod,  (Acts  x,  4.) 
And  the  lack,  even  of  this,  may  be  the  cause  why  God  will  withhold  grace  ana 
salvation  from  us. 

20.  Keep  that  which  is  committed  to  thy  trust — The  charge  I  have  given  thee 
eh.  i,  18,  avoid  profane,  empty  babblings — How  weary  of  controversy  was  this 
acute  disputant!  and  knowledge  falsely  so  called — Most  of  the  ancient  heretics 
were  great  pretenders  to  knowledge. 


NOTES 

THE  SECOND  EPISTLE  OF  ST.  PAUL  TO  TIMOTHY. 


Tma  Epistle  was  probabl]r  written  by  St.  Paul  daring  his  second  confinement 
at  Rome,  not  lone  before  his  martyrdom.  It  is,  as  it  were,  tho  swan's  dvinff 
song.  But  thougn  it  was  wrote  many  years  after  the  former,  yet  they  are  both 
of  tne  same  kind,  and  nearly  resemble  each  other. 

IT  EAS  THRKE  PARTS! 

I.  The  inscription Chap,  i,  1, 3 

II.  An  invitation,  Come  to  me^  rarionsly  expressed, 

1.  Having  declared  his  love  to  Timothy        .       »       •       •       .  3-5 

He  exhorts  him,  Be  not  ashamed  of  me 6-14 

And  subjoins  vsurions  examples         ....••  15-18 

2.  He  adds  Uie  two-fold  proposition, 

1.  Be  strong,                                        «  m 

2.  Commit  the  ministry  to  faithful  men ii)  If  2 

The  former  is  treated  of 8-13 

The  latter 14 

With  farther  directions  concerning  his  own  behaviour    .       .  15-iv,  8 

3.  Come  quickly.    Here  St.  Paul 9 

1.  Mentions  his  beinp;  left  alone 10-12 

2.  Directs  to  bring  his  books       . 13 

3.  Gives  a  caution  concerning  Alexander          .       .       .       .  14, 15 

4.  Observes  the  inconstancy  of  men,  and  the  faithfUneas  of  (3od  16-18 
Come  before  tointer:  Salutations «  19-21 

III.  The  concluding  blessing 22 


11.  TIMOTHY. 


1  Paul,  an  apostle  of  Jestis  Christ,  by  the  will  of  God  accord- 

2  ing  to  the  promise  of  life,  which  is  by  Christ  Jesus.  To  Timo- 
theus  my  beloved  son,  grace,  mercy,  peace,  from  God  the  Father, 
and  Christ  Jesus  our  Lord. 

3  I  thank  God  whom  I  serve  from  my  forefathers  with  a  pure 
conscience,  that  I  have  remembrance  of  thee  in  my  prayers 

4  without  ceasing  night  and  day.  Longing  to  see  thee,  being  mind- 


Verse  3.  Whom  I  serve  from  my  forefathers^ThsX  is,  whom  both  I  and  my  ances- 
tors served,  vnth  a  jmre  conscience — He  always  worshipped  Grod  according  to  his. 
conscience,  both  before  and  after  his  conversion.  One  who  stands  on  the  verge 
of  life,  is  much  refreshed  by  the  remembrance  of  his  predecessors,  to  whom  he 
is  going. 

4.  Being  miftdful  of  thy  tears— Feih&jps  firequently  shed,  as  well  as  at  the  apos- 
tle's last  parting  with  him. 


560  II.  TIMOTHY. 

5  ful  of  thy  tears,  that  I  may  be  filled  with  joy ;  Remembering  the 
unfeigned  faith  that  is  in  thee,  which  dweU  first  in  thy  grand- 
mother Lois,  and  thy  mother  Eunice ;  I  am  persuaded  in  thee 

6  also.     Wherefore  I  remind  thee  of  stirring  up  the  gift  of  God 

7  which  is  in  thee,  by  the  laying  on  of  my  hands.  For  God  hath 
not  given  us  the  spirit  of  fear,  but  of  power,  and  love,  &nd  so- 

6  briety.    Therefore  be  not  thou  ashamed  of  the  testimony  of  our 

Lord,  nor  of  me  his  prisoner :  but  be  thou  partaker  of  the  affile- 

9  tions  of  the  Gospel,  according  to  the  power  of  God,  Who  hath 

saved  and  called  us  with  a  holy  calling,  not  according  to  our 

works,  but  according  to  his  own  purpose  and  grace,  which  was 

10  given  us  in  Christ  Jesus  before  the  world  began ;  But  is  now 

made  manifest  by  the  appearing  of  our  Saviour  Jesus  Christ, 

who  hath  abolished  death,  and  hath  brought  life  and  immortality 

J 1  to  light  through  the  Gospel :    Whereunto  I  am  appointed  a 

12  preacher,  and  an  apostle,  and  a  teacher  of  the  Gentiles.  For 
which  cause  also  I  suffer  these  things :  yet  I  am  not  ashamed, 
for  I  know  whom  I  have  trusted,  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  to  him,  until  that  day. 

13  Hold  fast  the  pattern  of  sound  words,  which  thou  hast  heard 

14  from  me,  in  faiUi  and  love  which  is  in  Christ  Jesus.  The  good 
thing  which  is  committed 'to  thee  keep,  through  the  Holy  Spirit, 

15  who  dwelleth  in  us.   This  thou  knowest,  that  all  who  are  in  Asia 


5.  Which  dwelt — A  word  not  applied  to  a  transient  guest,  but  only  to  a  settled 
inhabitant,  Jirsi — Probably  this  was  before  Timothy  was  bom ;  yet  not  beyond 
St.  Paul's  memory. 

6.  Wherefore — Because  I  remember  this,  /  remind  thee  of  stirring  up — Lit^ 
raUr,  blowing  up  the  coals  into  a  flame  \  the  gift  of  Ood — All  the  spiritual  gifts, 
which  the  grace  of  God  has  given  thee. 

7.  And  let  nothing  discourage  thee ;  for  God  hath  not  ^iven  us — That  is,  the 
Spirit  which  Gkni  hath  given  us  Christians,  is  not  the  spirit  of  fear — Or  coward- 
ice, but  of  power — ^banishing  fear ;  and  love  and  sobrietf— these  animate  us  in  our 
duties  to  God,  our  brethren,  and  ourse  ves.  Power  and  sobriety  are  two  good 
extremes.  Love  is  between,  the  tie  and  temperament  of  both ;  preventing  the 
two  bad  extremes  of  feariulness  and  rashness.  More  is  said  concerning  power, 
ver.  8,  concerning  love,  ch.  ii,  14,  &c.,  concerning  sobriety,  ch.  iii,  ver.  1,  &c. 

8.  Therefore  be  not  thou  ashamed — When  fear  is  banished,  evil  shame  also 
flees  away ;  of  the  testimony  of  our  Lordr— The  Gospel,  and  of  testifying  the  truth 
of  it  to  all  men;  nor  of  me — The  cause  of  the  servants  of  Gk)d  doing  his  work, 
cannot  be  separated  from  the  cause  of  Qod  himself.  But  be  thou  partaker  of  the 
afflictions— Vlhich  I  endure  for  the  GJospcPs  sake,  according  to  the  power  of  God 
— This  which  overcomes  all  things  is  nervously  described  in  the  two  next  verses. 

9.  Who  hath  saved  us^By  faith.  The  love  of  the  Father,  the  grace  of  our 
Saviour,  and  the  whole  economy  of  salvation,  are  here  admirably  described : 
having  called  us  with  a  holy  calling — Which  is  all  from  Gkxl,  and  claims  us  all 
for  God :  according  to  his  own  purpose  and  grace — That  is,  his  own  gracious  pur- 
pose, which  was  given  us — Fixed  for  our  advanta^,  before  the  world  began. 

10.  By  the  appearing  of  our  Saviour — This  implies  his  whole  abode  upon 
earth :  who  hath  abolished  death — Taken  away  its  sting,  and  turned  it  into  a  bless- 
ing, and  hath  brought  life  and  immortality  to  light — Hath  clearly  revealed  by  the 
Gospel  that  immortal  life  which  he  hath  purchased  for  us. 

12.  TTUU  which  I  have  commitUd  to  himr-Mj  soul :  until  that  day—Ot  his  final 
appearing. 

13.  The  pattern  of  sound  words—The  model  of  pure,  wholesome  doctrine. 

14.  The  good  thing—This  wholesome  doctrine. 

15.  All  who  are  in  Asia— Who  had  attended  me  at  Rome  for  a  while:  art 
turned  away  from  m«— What,  from  Paul  the  aged,  the  fidthful  soldier,  and  now 


CHAPTER  II.  651 

are  turned  away  from  me,  of  whom  are  Phygcllus  and  Hcrmo- 

16  genes.  The  Lord  give  mercy  to  the  family  of  Onesiphorus ;  for 
he  hath  often  refreshed  me,  and  hath  not  been  ashamed  of  my 

17  chain  :  But  when  he  was  at  Rome,  he  sought  me  out  very  dili- 

18  gently  and  found  me.  The  Lord  grant  him  to  find  mercy  from 
the  Lord  in  that  day :  and  in  how  many  things  he  served  me  at 
Ephesus,  thou  knowest  very  well. 

II.      Thou  therefore,  my  son,  be  strong  through  the  grace  which  is 

2  by  Christ  Jesus.     And  the  things  which  thou  hast  heard  from 
me  before  many  witnesses,  these  commit  to  faithful  men,  who 

3  will  be  able  to  teach  others  also.     Thou  therefore  endure  afflic- 

4  tion  as  a  good  soldier  of  Jesus  Christ.    No  man  that  warreth  en- 
tangleth  himself  in  the  aflfairs  of  this  life,  that  he  may  please  him 

5  who  hath  enlisted  him.     And  if  a  man  strive,  he  is  not  crowned 

6  unless  he  strive  lawfully.   The  husbandman,  that  laboureth  first, 

7  must  be  partaker  of  the  fruit     Consider  what  I  say,  and  the 

8  Lord  give  thee  understanding  in  all  things.     Remember  Jesus 
Christ,  of  the  seed  of  David,  raised  from  the  dead  according  to 

9  my  Gospel ;  For  which  I  endure  affliction  even  unto  bonds,  as 

10  an  evil-doer ;  but  the  word  of  God  is  not  bound.  Therefore  I 
suffer  all  things  for  the  elect's  sake,  that  they  also  may  obtain 
the  salvation  which  is  through  Christ  Jesus,  with  eternal  glory. 

11  It  is  a  faithful  saying;  if  we  are  dead  with  him^  we  shall  also 

12  live  with  him:  If  we  suffer,  we  shall  also  reign  with  him:  if  we 

13  deny  him,  he  will  also  deny  us :  If  we  believe  not,  he  remaineth 
faithful ;  he  cannot  deny  himself. 

14  Remind  them  of  these  things,  charging  them  before  the  Lord, 

prisoner  of  Christ  I  This  was  a  glorious  trial,  and  wisely  reserved  for  that  time, 
when  he  was  on  the  borders  of  immortality.  Perhapts  a  little  measure  of  the 
same  spirit  might  remain  with  him,  under  whose  picture  are  those  affecting 
words:  "  The  true  elhgy  of  Francis  Xavier,  apostle  of  the  Indies,  forsaken  of  afl 
men,  dying  in  a  cottage." 

16.  The  family  of  Onesiphorusr— As  well  as  himself;  hoik  often  refreshed  tne^ 
Both  at  Epnesus  and  Rome. 

II.  2.  The  things— The  wholesome  doctrine,  ch.  i,  13.  Com-mit— Before  thou 
leavest  Ephesus,  to  faithful  men^  who  wiU  be  o^^— after  thou  art  gone,  to  teach 
others. 

4.  No  man  that  warreth  tntangletk  himself— Any  more  than  is  unavoidable,  in 
the  affairs  of  this  life— With  worldly  business  or  cares,  that— Miading  war  only, 
he  may  please  his  captain.  In  this  and  the  next  verse  there  is  a  plain  allusion 
to  the  Roman  law  of  arms,  and  to  that  of  the  Grecian  games.  According  to  the 
former,  no  soldier  was  to  engage  in  any  civil  employment.  According  to  the 
latter,  none  could  be  crowned  as  conqueror,  who  did  not  keep  strictly  to  the  rules 
of  thegame. 

6.  XTnless  he  labour  firsts  he  will  reap  no  fruit. 

8.  O/"  <A<r  seed  of  Davidr^Thvi  one  genealogy  attend  to. 

9.  Is  not  boundr—Not  hindered  in  its  course. 

10.  7Vre/i>re— Encouraged  by  this,  That  the  word  of  God  is  not  bound.  / 
endure  all  things— See  the  spirit  of  a  real  Christian !  Who  would  not  wish  to  be 
like  minded  1  Salvation  is  deliverance  from  all  evil.  Ohry — The  enjoyment 
of  all  good. 

11.  Dead  with  him — Dead  to  sin,  and  rea(hr  to  die  for  him. 

12.  Jfwe  deny  him — To  escape  sufiering  for  him. 

13.  tfwe  believe  not — That  is,  though  some  believe  not,  God  will  make  good 
all  his  promises  to  them  that  do  believe.  He  cannot  deny  himself-^Hii  word 
cannot  tail. 

14.  Remind  tkem — Who  are  under  thy  charge.  O  how  many  unnecessary 
things  are  thus  improfitably,  nay,  hurtf  ully  contended  for  t 


6G3  II.  TIMOTHY. 

not  to  strive  about  words  to  no  profit,  but  to  the  subverting  of 

16  the  hearers.     Be  diligent  to  present  thyself  unto  God  approved, 

a  workman  that  needeth  not  to  be  ashamed,  rightly  dividing  the 

16  word  of  truth.     But  avoid  profane,  empty  babblings ;  for  they 

17  will  increase  to  more  ungodliness.    And  their  word  will  eat  as  a 
16  gangrene;  of  whom  are  Hymeneus  and  Philetus,  Who  have 

erred  concerning  the  truth,  saying.  The  resurrection  is  already 

19  past,  and  overthrow  the  faith  of  some.  But  the  foundation  of 
God  standeth  firm,  having  this  seal,  The  Lord  knoweth  those 
that  are  his :  and.  Let  every  one  who  nameth  the  name  of  the 

20  Lord  depart  from  iniquity.  But  in  a  ^reat  house  there  are  not 
only  vessels  of  gold  and  silver,  but  also  of  wood  and  of  earth ; 

21  and  some  to  honour,  some  to  dishonour.  If  a  man  therefore 
purge  himself  from  these,  he  shall  be  a  vessel  unto  honour,  con- 
secrated and  fit  for  the  Master's  use,  prepared  for  every  good 

22  work.  Flee  also  youthful  desires ;  but  follow  after  righteous- 
ness, faith,  love,  peace  with  them  that  call  upon  the  Lord,  out  of 

23  a  pure  heart    But  avoid  foolish  and  unlearned  questions,  know- 
5d4  ing  that  they  beget  strifes :  And  a  servant  of  the  Lord  must  not 

strive,  but  be  gentle  toward  all  men,  apt  to  teach,  patient  of 
26  evil,  In  meekness  instructing  those  that  oppose  themselves ;  if 

haply  God  may  give  them  repentance,  to  the  acknowledging  of 
26  the  truth ;  And  they  may  awake  out  of  the  snare  of  the  devil, 

who  are  taken  captive  by  him  at  his  will. 


15.  A  workman  that  Tieedeth  rwt  to  be  ashamed — Either  of  unfaithAUness  or  un* 
ffkilfulness ;  rightly  dividing  the  toord  of  truth — Duly  explaining  and  applying 
Che  whole  Scripture,  so  as  to  give  each  hearer  his  due  portion.  But  they  that 
ffive  one  part  of  the  Gospel  to  all,  (the  promises  and  comforts  to  imawakened, 
hardened,  scoffing  men,)  nave  real  need  to  be  ashamed. 

16.  TTiey — ^Who  babble  thus  will  grow  worse  and  worse. 

17.  And  their  word — If  they  go  on,  will  be  mischievous  as  well  as  vain,  and 
will  eat  as  a  gangrene. 

18.  Saying f  7^  reswrrection  is  already  past — Perhaps  asserting  that  it  is  only 
the  spiritual  passing  from  death  unto  life. 

19.  But  the  foundation  of  God — His  truth  and  faithfulness,  standeth  fast — Can 
never  be  overthrown ;  being  as  it  were  sealed  with  a  seal,  which  has  an  inscrip- 
tion  on  each  side :  on  the  one,  T%e  Lord  knoweth  those  that  are  his  ;  on  the  other. 
Let  every  one  who  nameth  the  name  of  the  Lord — As  his  \jorA^~defart  from  ini- 
quily — Indeed  they  only  are  his  who  aepart  from  iniquity.  To  all  others  he  will 
say,  I  know  you  not.    Matt,  vii,  22,  23. 

20.  But  in  a  great  house — Such  as  the  church,  it  is  not  strange,  that  there  are 
not  only  vessels^  gold  and  silver — Designed  for  honourable  uses,  b%U  also  of  wood 
and  of  earth — i\)r  less  honourable  purposes.  Yet  a  vessel  even  of  gold  may  be 
put  to  the  vilest  use,  though  it  was  not  the  design  of  him  that  made  it. 

21.  Jfa  man  purge  himself  from  these — Vessels  of  dishonour,  so  as  to  have  no 
fellowship  with  them. 

22.  Flee  youthful  desires — Those  peculiarly  incident  to  youth:  Follow  peace 
with  M^wi— Unity  with  all  true  believers,  out  of  a  pure  heart — ^Youthful  desires 
destroy  this  purity :  righteousness,  faith,  love,  peace,  accompany  it. 

)S4.  A  servant  of  the  Lord  must  not — Eagerly  or  passionately,  strive — As  do  the 
vain  wranglers  spoken  of  ver.  23,  but  be  apt  to  teach — Chiefly  by  patience  and  un- 
wearied assiduity. 

25.  In  meekness— He  has  often  need  of  zeal,  alwajrs  of  meekness,  ifhavUj  God 
For  it  is  wholly  his  work,  jnay  give  them  repentance — The  acknowledging  of 

the  truth  would  then  quickly  follow. 

26.  Who — At  present,  are  not  only  captives,  but  asleep ;  utterly  insensible  of 
their  captiyity. 


CHAPTER  III.  563 

III.     But  know  this,  that  in  the  last  days  grievous  times  will  come, 

2  For  men  will  be  lovers  of  themselves,  lovers  of  money,  arrogant, 
proud,  evil-speakers,  disobedient  to  parents,  ungrateful,  unholy. 

3  Without  natural  affection,  implacable,  slanderers,  intemperate^ 

4  fierce,  dcspisers  of  good  men.  Traitors,  rash,  puffed  up,  lovers  of 

5  pleasure  more  than  lovers  of  God ;  Having  a  form  of  godliness, 

6  but  denying  the  power  of  it.  From  these  also  turn  away.  For 
of  these  are  they  who  creep  into  houses,  and  captivate  silly 

7  women,  laden  with  sins,  led  away  by  various  desires.  Ever  leam- 

8  ing,  but  never  able  to  come  to  the  knowledge  of  the  truth.  Now 
as  Jannes  and  Jambres  withstood  Moses,  so  do  these  also  with- 
stand the  truth ;  men  of  corrupt  minds,  void  of  judgment  as  to 

0  the  faith.     But  they  shall  proceed  no  farther ;  for  their  folly 

10  shall  be  manifest  to  all  men,  as  theirs  also  was.     But  thou  hast 
accurately  traced  my  doctrine,  manner  of  life,  intention,  faith, 

11  long-suffering,  love,  patience.  Persecutions,  afflictions,  which 
befell  me  at  Antioch,  at  Iconium,  at  Lystra ;  what  persecutions 

12  I  endured ;  but  the  Lord  delivered  me  out  of  all.     Yea,  and  all 
that  are  resolved  to  live  godly  in  Christ  Jesus,  shall  suffer  perse- 

13  cution.    But  evil  men  and  impostors  will  grow  worse  and  worse, 

14  deceiving,  and  being  deceived.     But  continue  thou  in  the  things 
which  thou  hast  learned,  and  been  fully  assured  of,  knowing  of 

15  whom  thou  hast  learned  them,  And  that  from  an  infant  thou  hast 
known  the  Holy  Scriptures,  which  are  able  to  make  thee  wise 

III.  I.  In  the  last  days — The  time  of  the  Gospel  dispensation,  commencing  at  the 
time  of  our  Lord's  death,  is  peculiarly  stylea  the  last  days:  grievous — Trooble- 
some  and  dangerous. 

9.  F^r  men — Even  in  the  Church,  wiU  be — In  great  numbers,  and  to  a  higher 
degree  than  ever,  lovers  of  tkemseives — Only,  not  their  neighbours,  the  first  root 
of  evil :  lovers  ofnumey — The  second. 

3.  WithoiU  natural  affection — To  their  own  children,  intemperate^  /eree— Both 
loo  soft  and  too  hard. 

4.  Lovers  0/ sensual  pleasure— Which  naturally  extinguishes  all  love  and  sense 
of  God. 

5.  Having  a  form — An  appearance  of  godliness,  bat  not  regarding,  nay,  even 
denying  and  blaspheming,  the  inward  power  and  reality  of  it.  U  not  this  emi« 
nently  fulfilled  at  this  day  1 

6.  Of  these-^Thal  is,  mere  formalists. 

7.  JSver  learning— New  things;  but  not  the  truth  of  God. 

8.  Several  ancient  writers  speak  of  Jawnes  and  Jambres,  as  the  chief  of  the 
Eg3rptian  magicians:  men  of  corrupt  minds— Im^nie  notions  and  wicked  inclina- 
tions; void  of  judgment— wdte  ignorant,  as  well  as  careless,  of  true,  spiritual 
religion. 

9.  T^ey  shall  proceed  no  farther— In  gaining  proselytes. 

13.  All  thai  are  resolved  to  live  godly—Thenttire  count  the  cost.  Art  thou  re- 
solved 1  in  Christ— Out  of  Christ  there  is  no  godliness;  shall  suffer  persecution- 
More  or  less.  There  is  no  exception.  Either  the  truth  of  Scripture  feUs,  or  those 
that  think  they  are  religious,  and  are  not  persecuted,  in  some  shape  or  other,  on 
that  very  account,  deceive  themselves. 

13.  Deceiving  and  being  deceived — He  who  has  once  begun  to  deceive  others  is 
both  the  less  likely  to  recover  from  his  own  error,  and  the  more  ready  to  em- 
brace  the  errors  of  other  men. 

14.  Of  whom — Even  from  me,  a  teacher  approved  of  God. 

15.  rrom  an  infant  thou  hast  known  the  Holy  Scriptures — Of  the  Old  Testa- 
ment.  These  only  were  extant  when  Timothy  was  an  infimt;  vhieh  are  able  to 
maike  thee  wise  unto  salvation  through  faith— In  the  Messiah  that  was  to  come. 
How  much  more  are  the  Old  and  New  Testament  together  able,  in  God's  hand, 


564  II.  TIMOTHY. 

16  unto  salvatioa,  through  faith  which  is  in  Christ  Jesus.  AH 
Scripture  is  inspired  of  God,  and  is  profitable  for  doctrine,  for 

17  reproof,  for  correction,  for  instruction  in  righteousness ;  That 
the  man  of  God  may  be  perfect,  thoroughly  furnished  unto  every 
good  work. 

IV.  I  charge  tJiee  therefore  before  God  and  the  Lord  Jesus  Christ, 
who  will  judge  the  living  and  the  dead  at  his  appearing,  and 

2  his  kingdom,  Preach  the  word ;  be  instant  in  season ;   con- 
vince,  rebuke,  exhort,  with   all   long-suffering  and  teaching. 

3  For  Uie  time  will  come  when  they  will  not  endure  wholesome 
doctrine,  but  will  heap  up  to  themselves  teachers,  according 

4  to  their  own  desires,  having  itching  ears.     And  they  will  turn 

5  away  their  ears  from  the  truth,  ana  turn  aside  to  fables.     But 
watch  thou  in  all  things,  endure  affliction,  do  the  work  of  an 

6  evangelist,  fulfil  thy  ministry.    For  I  am  now  ready  to  be  offered 

7  up,  and  tlie  time  of  my  departure  is  at  hand.     I  have  fought 
the  good  fight,  I  have  finished  the  course,   I   have   kept  the 

8  faith ;  Henceforth  there  is  laid  up  for  me  the  crown  of  righteous- 

to  make  us  more  abundantly  wise  unto  salvation  1    Even  such  a  measure  of 
present  salvation,  as  was  not  known  before  Jesus  was  glorified. 

16.  All  Scripture  is  inspired  of  God — The  Spirit  of  (iod  not  only  once  inspired 
those  who  wrote  it,  but  continually  inspires,  supematurally  assists  those  that  read 
it  with  earnest  praver.  Hence  it  is  so  profitaole  for  doctrine,  for  instruction  of 
the  ignorant,  for  the  reproof  or  conviction  of  them  that  are  in  error  or  sin :  for 
the  correction  or  amendment  of  whatever  is  amiss,  and  for  instructing  or  train- 
ing up  the  children  of  Gkxi  in  all  righteousness. 

17.  J%iU  the  man  of  Ood — He  that  is  united  to  and  approved  of  Grod ;  may  be 
perfect — Blameless  himself,  and  thoroughly  fumisked-^By  the  Scripture,  either  to 
teach,  reprove,  correct,  or  train  up  others. 

IV,  1.  J  charge  thee  therefore — This  is  deduced  from  the  whole  preceding  chap- 
ter, at  his  appearing^  a^  ihis  kingdomr^ThaX  is,  at  his  appearing  in  the  k^gdom 
of  nis  glory. 

3.  Be  instant — Insist  on,  urge  these  things,  in  season^  out  of  season — That  is, 
continually,  at  all  times  and  places.  It  might  be  translated,  with  and  without 
opportunity — Not  only  when  a  fair  occasion  is  given ;  even  when  there  is  none, 
one  must  be  made. 

3.  For  they  will  heap  up  teachers — Therefore  thou  hast  need  of  all  long-mffcr' 
ing !  according  to  their  own  desires — Smooth  as  they  can  wish ;  having  itching 
ear: — Fond  ofnovelty  and  variety,  which  the  number  of  new  teachers,  as  well  as 
their  empty,  soft,  or  philosophical  discourses  pleased.  Such  teachers,  and  such 
hearers,  seldom  are  much  concerned  with  what  is  strict  or  to  the  purpose :  heap 
to  themselves — Not  enduring  sound  doctrine,  they  will  reject  the  sound  preachers, 
and  gather  together  all  tluit  suit  their  own  taste.  Probably  they  send  out  one 
another  as  teachers,  and  so  are  never  at  a  loss  for  numbers. 

5.  Watch — An  earnest,  constant,  persevering  exercise.  The  Scripture  watch- 
ing, or  waiting,  implies  stead&st  faith,  patient  hope,  labouring  love,  imceasing 
prayer;  yea,  me  mighty  exertion  of  all  the  affections  of  the  soul  that  a  man  is 
capable  of;  in  all  Min^s— Whatever  you  are  doing,  yet  in  that,  and  it,  in  all 
things,  watch:  do  the  work  of  an  evangelist — Which  was  next  to  that  of  an 
apostle, 

6.  The  time  ofrntf  departure  is  at  hand — So  undoubtedly  Gk>d  had  shown  him ; 
Jam  riady  to  be  ojffered  up — Literally,  to  be  poured  out — as  the  wine  and  oil  were 
on  the  ancient  sacrifices. 

\  8.  The  crown  of  that  righteousness — Which  Gtod  has  imputed  to  me  and 
wrought  in  me ;  will  render  to  ail — This  increases  the  joy  of  Paul,  and  encou- 
rages Timotheus.  Many  of  these  St.  Paul  himself  had  gained :  that  have  loved 
his  appearing — Which  onlv  a  real  Christian  can  do.  I  say  a  real  Christian,  to 
comply  with  the  mode  of  tlie  times :  else  they  would  not  understand,  although 
the  word  Christian  necessarily  implies  whatsoever  is  holy,  as  Qod  is  holy 


CHAPTER  IV.  656 

ness,  which  the  Lord  the  righteous  Judge  will  render  me  in  that 
day,  and  not  to  me  only,  hut  to  all  them  likewise  that  have  loved 
his  appearing. 
0      Do  thy  diligence  to  come  to  me  shortly,  For  Demas  hath  for- 

10  saken  me,  loving  the  present  world,  and  is  gone  to  Thessalonica, 

11  Crescens  to  Galatia,  Titus  to  Dalmatia.  Only  Luke  is  with  me. 
Take  Mark  and  bring  him  with  thee,  for  he  is  profitable  to  me 

12  for  my  ministry.    Tychicus  I  have  sent  to  Ephesus.    When  thou 

13  comest,  bring  the  cloak  which  I  led  at  Troas  with  Carpus,  and 

14  the  books,  especially  the  parchments.  Alexander  the  copper- 
smith did  me  much  evil ;  the  Lord  will  reward  him  according  to 

16  his  works.     Of  whom  be  thou  also  aware ;  for  he  hath  greatly 

16  withstood  our  words.  At  my  first  defence  no  man  appeared 
with  me,  but  all  forsook  me :  may  it  not  be  laid  to  their  charge ! 

17  But  the  Lord  stood  by  me,  and  strengthened  me,  that  through  me 
the  preaching  might  be  fully  known,  even  that  all  nations  might 

16  hear:  and  I  was  delivered  out  of  the  i^outh  of  ihe  lion.  And 
the  Lord  will  deliver  me  from  every  evil  work,  and  preserve  me 
unto  his  heavenly  kingdom ;  to  whom  he  the  glory  for  ever  and 
ever.     Amen. 

19  Salute  Priscilla,  and  Aquila,  and  the  family  of  Onesiphorus 

20  Erastus  abode  at  Corinth  ;  but  Trophimus  I  have  left  at  Miletus 

21  sick.  Do  thy  diligence  to  come  before  winter.  Eubulus  salute  th 
thee,  and  Pudens,  and  Linus,  and  Claudia,  and  all  the  brethren. 

22  The  Lord  Jesus  Christ  he  with  thy  spirit   Grace  &e  with  you. 

Strictly  speaking,  to  join  reed  or  siTicere  to  a  word  of  so  complete  an  import,  is 
grievously  to  debase  its  noble  signification,  and  is  like  adding  Ung  to  eternity,  or 
wide  to  immensity. 

9.  CofM  to  me — Both  that  he  might  comfort  him,  and  be  strengthened  by  him. 
Timothens  himself  is  said  to  have  suffered  at  Ephesus. 

10.  Demas — Once  my  fellow  labourer,  Philem.  ver.  24,  kath  forsaken  me- 
Crescens — Probably  a  preacher  also,  is  gone  with  my  consent,  to  ualatia ;  THtus^ 
to  Dalmatia,  having  now  left  Crete.    These  either  went  with  him  to  Rome,  or 
visited  him  there. 

11.  Only  LiUce—Oimj  fellow  labourers,  it  with  iii«— But  Ood  is  with  me :  and 
It  is  enough.  Take  Jmrk—Who,  though  he  once  departed  from  the  work,  is 
now  again  profitable  to  me. 

13.  The  doak— Either  the  Toga,  which  belonged  to  him  as  a  Roman  citizen, 
or  an  upper  garment^which  might  be  needful  as  winter  came  on;  which  I  left  at 
TVmm  wtth  Qirfm»— who  was  probably  his  host  there;  espeeioBf  the  parchments 
— The  books  written  on  parchment. 

14.  The  Lord  will  reward  him — This  he  spoke  prophetically. 

16.  All — My  friends  and  companions,  forsook  dm— And  do  we  expect  to  find 
such  as  will  not  forsake  usi  My  first  defence — Before  the  savage  emperor,  Nero. 

17.  The  preaching — The  Go^l  which  we  preach. 

18.  And  the  Lord  will  deliver  me  from  every  evil  work—Which  is  far  more  than 
delivering  me  from  death ;  yea,  and  over  and  above ;  preserve  me  wnto  his  heavet^ 
ly  kingdom — Far  better  than  that  of  Nero. 

20.  When  I  came  on,  Eraslns  abode  ai  CffrtntA— Being  chamberlain  of  the 
city;  Rom.  xvi.  23,  bnl  TH'ophimus  I  have  left  sick— Not  miviiuf  power  (as  nei- 
ther had  anv  oi  the  apostles)  to  work  miracles  when  he  pleasea,  oot  o^Xy  when 
Qodpleaseo. 


NOTES 


ON 

ST.  PAUL'S  EPISTLE  TO  TITUS. 


TiTua  was  converted  ijrom  heathenism  by  St.  Paul,  Gal.  ii,  3,  and,  as  it  seems, 
very  early,  since  the  apostle  accounted  him  as  his  brother  at  his  first  going  into 
Macedonia.  And  he  managed  and  settled  the  Churches  there,  when  St.  Paul 
thought  it  not  e^ood  to  go  thither  himself.  He  had  now  left  him  at  Crete,  to  regu- 
laU)  the  Churches ;  to  assist  him  wherein,  he  wrote  this  epistle,  as  is  genenQly 
believed.  aAer  the  first,  and  before  the  second  to  Timothy.  The  tenor  and  style 
are  mucn  alike  in  this  and  in  those,  and  they  cast  much  Ught  on  each  otber ;  and 
are  worthy  the  serious  attention  of  all  Christian  ministers  and  Churches  in  all 


THIS  EPISTLE  HAS  POUR  PAKTB: 

I.  The  inscription  Chap,  i,  1-4 

IL  The  instruction  of  Titus  to  this  efiect, 

1.  Ordain  good  presbyters           5-9 

S.  Such  as  are  especially  needful  at  Crete 10-12 

3.  Reprove  and  admonish  the  Cretans 13-16 

4.  Teach  aged  men  and  women ii,  1-5 

And  young  men,  being  a  pattern  to  them 6-B 

And  servants,  urging  them  by  a  glorious  motive  ....  9-15 

5.  Press  obedience  to  magistrates,  and  gentleness  to  all  men     .        .  iii,  1,  !^ 
Enforcing  it  by  the  same  motive ^7 

6.  Gk>od  works  are  to  be  done,  foolish  questions  avoided,  heretics 

shunned 8-11 

III.  An  invitation  of  Titus  to  Nicopolis,  with  some  admonitions         .  12-14 

IV.  The  conclusion 15 

cc 


TITUS. 


1  Paul,  a  servant  of  God,  and  an  apostle  of  Jesus  Christ,  ac- 
cording to  the  faith  of  the  elect  of  God,  and  the  knowledge 

2  of  the  truth  which  is  after  godliness,   In  hope  of  eternal  life, 
which  God,  who  cannot  lie,  promised  before  the  world  began ; 

3  And  he  hath  in  his  own  times  manifested  his  word,  through  the 

Verse  1.  Paul,  a  servant  of  God,  and  an  apostle  of  Jesus  CAn'i^— Titles  suitable 
to  the  person  of  Paul,  and  the  office  he  was  assigning  to  Titus,  according  to  the 
jftftM^-The  propagating  of  which  is  the  proper  business  of  an  apostle.  A  servant 
of  Oodr—Accoraing  to  the  faith  of  the  elect.  An  apostle  of  Jesus  Christ— Accord- 
mg  to  the  knowledge  of  the  truth.  We  serve  Goa,  according  to  the  measure  of 
our  faith :  we  fulfil  our  public  office  according  to  the  measure  of  our  know- 
ledge. The  truth  that  is  after  godliness — Which  in  evenr  point  runs  parallel 
vrmk  and  supports  the  vital,  spiritual  worship  of  Gk)d;  ana  indeed  has  no  other 
Old  or  scope.  These  two  verses  contain  the  sum  of  Christianity,  which  Titus 
was  always  to  have  in  his  eye,  of  the  elect  of  Ood — Of  all  real  Christians. 

3.  Jn  hope  of  eternal  life — The  grand  motive  and  encouragement  of  every 
apostle  and  every  servant  of  God ;  which  God  promised  before  &e  world  bcgan^^ 
To  Christ  our  head. 

3.  And  he  AoM  in  his  own  times — At  sundry  times:  and  his  own  times  are  fittest 
for  his  own  work.   What  creature  dares  ask,  Why  no  sooner  1  manifested  his 


CHAPTER  I.  657 

preaching  wherewith  I  am  entrusted,  according  to  the  command- 

4  ment  of  God  our  Saviour:  To  Titus,  my  own  son  after  the  com- 
mon faith,  grace,  mercy,  and  peace  from  God  the  Father,  and  the 
Lord  Jesus  Christ  our  Saviour. 

5  For  this  cause  I  left  thee  in  Crete,  that  thou  mightest  set  in 
order  the  things  which  are  wanting,  and  ordain  elders  in  every 

6  city,  as  I  appointed  thee :  If  a  man  is  blameless,  the  husband  of 
one  wife,  having  believing  children,  not  accused  of  luxury,  or 

7  unruly.  For  a  bishop  must  be  blameless,  as  the  steward  of  God ; 
not  self-willed,  not  passionate,  not  given  to  wine,  not  a  striker, 

8  not  desirous  of  filthy  gain :  But  hospitable,  a  lover  of  good  men, 

9  prudent,  just,  holy,  temperate ;  Holding  fast  the  faithful  word,  as 
he  hath  been  taught,  that  he  may  be  mighty  by  sound  doctrine 

10  both  to  exhort  and  to  convince  the  gainsayers.  For  there  are 
many  unruly  and  vain  talkers  and  deceivers,  especially  they  of 

11  the  circumcision.  Whose  mouths  must  be  stopped,  who  overturn 
whole  families,  teaching  things  which  they  ought  not,  for  the 

12  sake  of  filthy  gain.  One  of  themselves,  a  prophet  of  their  own, 
hath  said.  The  Cretans  are  always  liars,  evil  wild  beasts,  lazy 

13  gluttons.     This  witness  is  true ;  therefore  rebuke  them  sharply » 

14  that  they  may  be  sound  in  the  faith ;  Not  giving  heed  to  Jewish 

15  fables,  and  commandments  of  men,  that  turn  from  the  truth.  To 
the  pure  all  things  are  pure ;  but  to  the  defiled  and  unbelieving 
nothing  t^  pure;   but  both  their  understanding  and  conscience 

16  are  defiled.    They  profess  to  know  God,  but  by  their  works  they 

word — Containing  that  promise,  and  the  whole  truth  which  is  after  godliness : 
through  the  preaching  vfkerewith  lam  entrusted^  according  to  the  commandment  of 
God  our  Saviour — And  who  dares  exercise  this  office  on  any  less  authority  1 

4.  My  own  son — Begot  in  the  same  image  of  Gkxl,  and  replaying  a  paternal 
with  a  filial  affection.  The  comm^m  faUh---Cammon  to  me  and  all  my  spiritoal 
children. 

5.  The  things  which  are  wanting'—Which  I  had  not  time  to  settle  myself;  or- 
dain elders — Appoint  the  most  faithful,  zealous  men  to  watch  over  the  rest. 
Their  character  follows,  ver.  6-9.  These  were  the  elders^  or  bishops^  that  Paul 
ajmroved  of;  men  that  had  living  faithy  B,pure  coTiscience^  a  blameless  life, 

6.  The  kusband  of  one  wife — Surely  the  Holy  Ghost,  by  repeating  this  so  often, 
designed  to  leave  the  Romanists  without  excuse. 

7.  As  the  steward  of  Oodr— To  whom  he  entrusts  immortal  souls:  Not  self- 
willed — Literally,  not  pleasing  himself  j — but  all  men  for  their  good  to  edification  : 
Not  passionaU — But  mild,  yielding,  tender. 

9.  Ashe  hath  been  taught — Perhaps  it  might  be  more  literally  rendered,  accords 
ing  to  the  teaching^  or  doctrine  of  the  apostles,  alluding  to  Acts  ii,  42. 

10.  They  of  the  circumcision — The  Jewish  converts. 

11.  Stoj^d— The  word  properly  means,  to  put  a  bit  into  the  mouth  of  an  un- 
ruly horse. 

12.  A  prophetrSo  all  poets  were  anciently  called.  But  besides  Diogenes, 
Lacrtius  says  that  Epimenides,  the  Cretan  poet,  foretold  many  things.  Evu  wild 
beasts — Fierce  and  savage. 

14.  Commandments  of  men — ^The  Jewish  or  other  teachers,  whoever  they  were 
that  turned  from  the  truth. 

15.  To  the  pure—Those  whose  hearts  are  purified  by  fiiith,  (this  we  allow,)  aU 
things  are  pure — All  kinds  of  meat;  the  Mosaic  distinction  between  clean  and 
unclean  meats  being  now  taken  away;  but  to  the  defied  and  wielieving  nothing 
is  pure — The  apostle  joins  defiled  and  unbelieving,  to  intimate  that  nothing  can 
be  clean  without  a  true  fkith.  For  both  the  understanding  and  conscience,  those 
leading  powers  of  the  soul,  are  polluted;  cooseqoently  so  is  the  man  and  all  he 
does. 


6Be  TITUS. 

deny  him^  being  abominable  and  disobedient,  and  void  of  judg- 
ment, as  to  every  good  work. 
II.      But  speak  thou  the  things  which  become  wholesome  doctrine, 

2  That  the  aged  men  be  vigilant,  serious,  prudent,  sound  in  faith, 

3  love,  patience :  That  the  aged  women  in  like  manner  be  in  be- 
haviour as  becometh  holiness ;  not  slanderers,  not  given  to  much 

4  wine ;  teachers  of  that  which  is  good:   That  they  instruct  the 
young  women  to  be  wise,  to  love  their  husbands,  to  love  their 

5  children.  Discreet,  chaste,  keepers  at  home,  good,  obedient  to 
their  own  husbands,  that  the  word  of  God  be  not  blasphemed. 

6  The  young  men  likewise  exhort  to  be  discreet,  In  all  things 

7  showing  thyself  a  pattern  of  good  works,  in  doctrine,  uncoiYupt- 
&  ness,  seriousness.  Wholesome  speech,  that  cannot  be  reproved ; 

that  he  who  is  on  the  contrary  part  may  be  ashamed,  having  no 

9  evil  thing  to  say  of  us.     Exhort  servants  to  be  subject  to  their 

own  masters,  to  please  them  in  all  things,  not  answering  again, 

10  Not  stealing,  but  showing  all  good  fidelity,  that  they  may  in  all 
things  adorn  the  Gospel  of  God  our  Saviour. 

11  For  the  saving  grace  of  God  hath  appeared  to  all  men.  In 

12  structing  us,  that  having  renounced  ungodliness  and  all  worldly 
desires,  wc  should  live  soberly,  and  righteously,  and  godly,  in 

II.  1.  Wholesome — Restoring  and  preserving  spiritual  health. 

2.  VigilarU — As  veteran  soldiers,  not  easily  to  be  surprised:  Patience — A  vir- 
tue particularly  needful  for,  and  becoming  tbem.  Serious — Not  drolling,  or 
diverting,  on  the  brink  of  eternity. 

3.  Jn  behaviour — The  particulars  whereof  follow;  as  becometh  holiness — Lite- 
rally, observinj^  a  holy  decorum :  n^t  slanderers — Or  evil  speakers ;  not  given  to 
much  wine — ITthey  use  a  little  for  their  own  infirmities.  Trackers — Age  and 
experience  call  them  so  to  be ;  let  them  teach  good  only. 

4.  That  they  instruct  the  young  women — These  Timothy  was  to  instruct  him- 
self. Titus  by  the  elder  women ;  to  love  their  hudfandsj  their  children — With  a 
tenaer,  temperate,  holy,  wise  affection.    O  how  hard  a  lesson ! 

5.  Discreet — Particularly  in  the  love  of  their  children ;  Chaste — Particularly 
in  the  love  of  their  husbands ;  keepers  at  home — Whenever  they  are  not  called 
oat  by  works  of  necessity,  piety,  and  mercy ;  Good—Well  tempered,  sweet,  soft, 
obliging;  Obedient  to  their  hvsdands— Whose  will,  in  all  things  lawful,  is  a  rule 
to  the  wife ;  That  the  word  of  God  be  not  blasphemed — Or  evil  spoken  of;  jparti- 
cnlarly  by  unbelieving  husbands ;  who  lay  all  the  blame  on  the  religion  oi  their 
wives. 

6.  To  be  discreet — A  virtue  rarely  found  in  youth. 

7.  Showing  thyself  a  pattern — Titus  himself  was  then  young ;  in  the  doctrine 
which  thou  teachest  in  public :  (As  to  matter,  uncorruptness ;  as  to  the  manner  of 
delivering  it,  Seriousness — Weightiness,  solemnity.) 

8.  Wholesome  speech — In  private  conversation. 

9.  Please  them  in  all  things — Wherein  it  can  be  done  without  sin ;  not  anstcer* 
ing  again — Though  blamed  unjustly.  This  honest  servants  are  most  apt  to  do: 
not  sUaling — Not  taking  or  giving  any  thing  without  their  masters'  leave :  this 
ikir-spoken  servants  are  ant  to  do. 

10.  Showing  all  good  fiaelitySofi^  obliging  faithfulness;  that  they  may  adcm 
the  doctrine  of  God  our  Saviour — More  than  St.  Paul  says  of  kings.  How  he 
raises  the  lowness  of  his  subject !    So  may  they  the  lowness  of  their  condition. 

11.  The  saving  grace  of  God — So  it  is  in  its  nature,  tendency,  and  design ; 
haih  appeared  to  aU  men — High  and  low.  # 

12.  Instructing  i«— All  who  do  not  reject  it;  that  having  renounced  un^odli- 
«*55— Whatever  is  contrary  to  the  fear  and  love  of  Qod ;  and  worldly  desires — 
Which  are  opposite  to  sobriety  and  righteousness;  we  should  live  soberly—In.  all 
parity  and  hoUness.  Sobriety,  in  the  Scripture  sense,  is  rather  the  whole  tem- 
per of  a  man,  than  a  single  virtue  in  him.    it  comprehends  all  that  is  opposite  to 


CHAPTER  III.  660 

13  the  present  world,  Looking  for  the  blessed  hope  and  the  glorious 
appearing  of  the  great  God,  even  our  Saviour  Jesus  Christ; 

14  Who  gave  himself  for  us,  that  he  might  redeem  us  from  all  ini- 
quity, and  purify  to  himself  a  peculiar  people,  zealous  of  good 

15  works.     These  things  speak  and  exhort,  and  rebuke  with  all 
authority :  let  no  man  despise  thee. 

III.     Remind  them  to  be  subject  to  principalities  and  powers,  to 

2  obey  magistrates,  to  be  ready  for  every  good  work ;  To  speak 
evil  of  no  man,  not  to  be  quarrelsome,  to  be  gentle,  showing  all 

3  meekness  toward  all  men.  For  we  also  were  formerly  without 
understanding,  disobedient,  deceived,  enslaved  to  various  desires 
and  pleasures,  living  in  wickedness  and  envy,  hateful,  hating 

4  one  another :  But  when  the  kindness  and  love  of  God  our  Sa- 

5  viour  toward  man  appeared,  Not  by  works  of  righteousness 
which  we  have  done,  but  according  to  his  own  mercy  he  saved 
us,  by  the  laver  of  regeneration,  and  renewing  of  the  Holy 

6  Ghost :  Which  he  poured  forth  richly  upon  us,  through  Jesus 

7  Christ  our  Saviour,  That  being  justified  by  his  grace,  we  might 

8  become  heirs,  according  to  the  hope  of  eternal  life.  This  is  a 
faithful  saying,  and  these  things  I  will  that  thou  affirm  constant- 
ly, that  they  who  have  believed  in  God  be  careful  to  excel  in 

u.   ■  ■■-.■■    1    ,  ■,  ,1^ 

the  drowsiness  of  sin,  the  folly  of  ignorance,  the  unholiness  of  disorderly  pas- 
sions. Sobriety  is  no  less  than  all  the  powers  of  the  soul,  being  consistently  and 
constantly  awake,  duly  governed  by  heavenly  prudence,  and  entirely  conforma- 
ble to  holy  affections ;  ajid  righteously — Doing  to  all  as  we  would  they  should  do 
to  us;  and  ^odly — As  those  who  are  consecrated  to  Grod  both  in  heart  and  life. 

13.  Looking — With  eager  desire  for  that  glorious  aj^earing — Which  we  hope 
for;  oftkc  great  God^  even  our  Saviour  Jesus  Christ — So  that  if  there  be  (accord- 
ing to  the  Arian  scheme)  a  great  Grod  and  a  little  God,  Christ  is  not  the  little  GK)d, 
but  the  great  one. 

14.  Who  gave  himself  for  us — To  die  in  our  stead ;  that  he  might  redeem  us — 
Miserable  bond  slaves,  as  well  from  the  power  and  the  very  being,  as  from  the 
guilt  of  all  our  sins. 

15.  Let  no  man  despise  thee — That  is,  let  none  have  iusl  cause  to  despise  thee. 
Yet  they  surely  will.  Men  who  know  not  Grod  will  despise  a  true  minister  of 
his  word. 

III.  1.  Remind  f  A«i&— All  the  Cretan  Christians,  to  be  mi^^c^— Passively,  not 
resisting,  to  principalities — Supreme;  and  powers — Subordinate  governors;  and 
to  obey — ^them  actively,  so  far  as  conscience  permits. 

2.  To  speak  rvt/— r«either  of  them  nor  any  man  \  not  to  be  quarrelsome— To 
assault  none ;  to  be  gerUle — When  assaulted ;  toward  all  m^n^-Even  those  who 
are  such  as  we  were. 

3.  Por  we — And  as  Qod  hath  dealt  with  us.  so  ought  we  to  deal  with  our 
neighbour;  were  without  understanding — Wholly  ignorant  of  Ghxl;  and  disobe* 
dient — When  he  was  declared  to  us. 

4.  When  the  love  of  God  appeared — By  the  light  of  his  Spirit  to  our  inmost 
soul. 

5.  Not  by  works — In  this  important  passage  the  apostle  presents  us  with  a  de- 
lightful view  of  our  redemption.    Herein  we  have,  I.  The  cause  of  it :  not  our 

,  works  or  righteousness,  but  the  kindness  and  love  of  Gkxi  our  Saviour.  II.  The 
effects,  which  are,  1.  Justification,  being  justified,  pardoned,  and  accepted  through 
the  alone  merits  of  Christ,  not  from  anv  desert  in  us,  but  according  to  his  own 
mercy  by  his  ^race,  his  free,  unmeritea  goodness :  2.  Sanctification ;  expressed 
by  the  laver  of  regeneration^  (that  is,  baptism,  the  thing  signified,  as  well  aa  the 
outward  sign,)  and  the  renewal  of  the  Holy  Ghost;  which  purifies  the  soul  as 
water  cleanses  the  body,  and  renews  it  in  the  whole  image  of  God.  III.  The 
consummation  of  all,  that  we  might  become  heirs  of  eternal  life,  and  live  pow  in 
the  joyful  hope  of  it. 


660  TITUS. 

9  good  works ;  these  things  are  good  and  profitable  to  men.     But 
avoid  foolish  questions,  and  genealogies,  and  contentions,  and 

10  strivings  about  the  law ;  for  they  are  unprofitable  and  vain.     A 

11  heretic,  after  a  first  and  second  admonition,  reject.  Knowing  that 
such  a  one  is  perverted  and  sinneth,  being  sclf-condemued. 

12  When  I  shall  send  Artemas  or  Tychicus  to  thee,  be  diligent 
to  come  to  me  to  Nicopolis ;  for  I  have  determined  to  winter 

13  there.      Send  forward  with  diligence  Zcnas  the  lawyer,  and 

14  Apollos,  that  they  may  want  nothing.    And  let  ours  also  learn  to 
excel  in  good  works  for  necessary  uses,  that  they  be  not  unfruit- 

15  ful.    All  that  are  with  me  salute  thee.     Salute  them  that  love  us 
in  the  faith.     Grace  be  with  vou  all. 


8.  Be  careful  to  excel  in  good  works — Though  the  apostle  does  not  lay  these  for 
the  foundation,  yet  he  brin^  them  in  at  their  proper  place ;  and  then  mentions 
them,  not  slightly,  but  as  anairs  of  great  importance.  He  desires  that  all  believ- 
ers should  be  careful — Have  their  thoughts  upon  them,  use  their  best  contrivance, 
their  utmost  endeavours,  not  barely  to  practise,  but  to  excels  to  be  eminent  and 
distinguished  in  them:  because  though  they  are  not  the  ground  of  our  reconcili 
ation  with  God,  yet  they  are  amiable  and  honourable  to  the  Christian  profession ; 
and  proJUabU  to  men — Means  of  increasing  the  everlasting  happiness  both  of 
ourselves  and  others. 

10.  A  heretic ^  after  a  first  and  second  admonition^  reject — Avoid,  leave  to  him- 
self This  is  the  only  place  in  the  whole  Scripture  where  this  word  heretic  oc- 
curs; and  here  it  evidently  means  a  man  that  obstinately  persists  in  contending 
about  foolish  questions,  and  thereby  occasions  strifes  and  animosities,  schisms 
and  parties  in  the  Church.  This,  and  this  alone,  is  a  heretic  in  the  Scripture 
sense.  And  his  punishment  likewise  is  here  fixed.  SAvw,  avoid  him^  leave  him 
to  himself.  As  for  the  popish  sense,  ** A  man  that  errs  in  fundamentals,"  although 
it  crept,  with  man)r  other  things,  early  into  the  Church,  yet  it  has  no  shadow  of 
foundation,  either  in  the  Old  or  New  Testament. 

11.  Such  a  one  is  perverted — In  his  heart,  at  least;  arid  sinneth,  being  self-con^ 
d^mnedr—'Bthig  convinced  in  his  own  conscience  that  he  acts  wrong. 

12.  When  I  shall  send  Artemas  or  Tychicus — To  succeed  thee  in  thy  office. 
Titus  was  properly  an  evangelist,  who,  according  to  the  nature  of  that  office,  had 
no  fixed  residence,  but  presided  over  other  elders  wherever  he  travelled  from 
place  to  place,  assisting  each  of  the  apostles  according  to  the  measure  of  his  abili- 
ties. Come  tom£  to  Nicopolis — Very  probably  not  the  Nicopolis  in  Macedonia, 
as  the  vulgar  subscription  asserts :  (indeed  none  of  those  snl^riptions  at  the  end 
of  St.  Paul's  epistles  are  of  any  authority.)  Rather,  it  was  a  town  of  the  same 
name,  which  lay  upon  the  seacoast  of  Epirus ;  for  J  have  determirud  to  winter 
there — Hence  it  appears  he  was  not  there  yet.  Ii  so.  he  would  have  said,  to  win- 
ter here.    Consequently  this  letter  was  not  written  nom  thence. 

13.  Send  forward  Zenas  the  lawyer — Either  a  Roman  lawyer,  or  an  expounder 
of  the  Jewish  law. 

14.  And  let  ours  also — All  our  brethren  at  Crete ;  learn — Both  by  thv  admoni- 
tion and  example.  Perhaps  they  had  not  before  assisted  Zenas  and  Apollos  as 
they  ought  to  have  done. 


NOTES 

ON 

ST.  PAUL'S  EPISTLE  TO  PHILEMON. 


Onesimcs,  servant  of  Philemon,  an  eminent  person  in  Colosse,  ran  away  froa 
his  master  to  Rome.  Here  he  was  converted  to  Christianity  by  St.  Paul,  wno  sent 
him  back  to  his  master  with  this  letter.  It  seems  Philemon  not  only  pardoned, 
bnt  gave  him  his  liberty;  seeing  Ignatius  makes  mention  of  him  as  succoeding 
Timothens,  at  Ephesus. 


THE  LETTEH  BA8  THREE  PARTS: 


I.  The  inscription 1-3 

II.  After  commending  Philemon's  iaith  and  love 4-7 

He  desires  him  to  receive  Onesimos  again 8-31 

And  to  prepare  a  lodging  for  himself                      .       •              .  98 

III.  The  conclusion 39-95 


PHILEMON. 


1  Paul,  a  prisoner  of  Christ  Jesus,  and  Timotheus  a  brothert 

2  to  Philemon  the  beloved  and  our  fellow  labourer,  And  to  the 
beloved  Apphia,  and  Archippus  our  fellow  soldier,  and  the  Church 

3  which  is  in  thy  house :  Grace  be  unto  you,  and  peace  from  God 
our  Father,  and  the  Lord  Jesus  Christ. 

4  I  thank  my  God,   making  mention  of  thee  always  in  my 

5  prayers,  (Hearing  of  thy  faith  which  thou  hast  toward  the  Lord 

6  Jesus,  and  love  toward  all  saints,)  That  the  conmiunication  of 
thy  faith  may  become  effectual,  by  the  acknowledgment  of  every 

7  good  thing  which  is  in  you  toward  Christ  Jesus.     For  we  have 
great  joy  and  consolation  in  thy  love,  because  the  bowels  of  the 

8  saints  are  refreshed  by  thee,  brother.  Wherefore,  though  I  might 

9  be  very  bold  in  Christ  to  enjoin  thee  what  is  convenient.  Yet 


Verse  1.  This  single  epistle  infiniteljr  transcends  all  the  wisdom  of  the  world. 
And  it  gives  us  a  specimen,  how  Christians  ought  to  treat  of  secular  afairs  from 
higher  principles.  Paul^  a  prisoner  of  CAmt— To  whom,  as  such,  Philemon 
could  deny  nothing,  and  Timotheus— Unia  was  wriUen  before  the  Seeood  Epistle 
to  Timothy,  ver.  W. 

2.  To  Apphia — His  wife,  to  whom  also  the  business  in  part  belonged ;  mul  tkt 
Church  in  thy  house — The  Christians  who  meet  these. 

5.  Hearing — Probably  from  Onesimus. 

6.  I  pray  that  the  commvmeaiion  of  thy  faith  may  become  effectual — That  is,  that 
thy  faith  mav  be  effectually  communicated  to  others,  who  see  and  acknowledge 
thy  piety  ana  charity. 

7.  The  saints— To  whom  Philemon's  house  was  open,  ver.  3. 

6.  J  might  be  bold  in  CAris^— Through  the  authority  he  hath  given  me. 

36 


NOTES 

ON 

THE  EPISTLE  TO  THE  HEBREWS. 


It  is  agreed  by  the  general  tenor  of  antiquity,  that  this  epistle  was  written  by 
St.  Paul ;  whose  oth^r  epistles  were  sent  to  the  Qentile  converts;  this  only  to  the 
Hebrews.  But  this  improi>er  inscription  was  added  bv  some  later  hand.  It  was 
sent  to  the  Jewish  Hellenist  Christians,  dispersed  through  rarious  countries. 
St.  Paul's  method  and  style  are  easily  observed  therein.  He  places,  as  usual, 
the  proposition  and  division  before  the  treatise,  chap,  ii,  17.  He  subjoins  the  ex- 
hortatory  to  the  doctrinal  part;  quotes  the  same  scriptures,  chap,  i,  6;  ii,  8;  x, 
30,  38;  and  uses  the  same  expressions  as  elsewhere.  But  why  does  he  not  prefix 
his  name,  which,  it  is  plain  from  chap,  iii,  19,  wan  dear  to  them  to  whom  he 
wrote  1  Because  he  prefixes  no  inscription,  in  which,  if  at  all,  the  name  would 
have  been  mentioned.  The  ardour  or  his  spirit  carries  him  directly  upon  his 
subject,  (just  like  St.  John  in  his  first  epistle,)  and  throws  back  hk  usual  salu- 
tation and  thanksgiving  to  the  conclusion. 

This  epistle  of  St.  Paul,  and  both  those  of  St.  Peter,  (one  may  add,  that  of  St. 
James  and  of  St.  Jude  also,^  were  written  both  to  the  same  persons,  dispersed 
through  Pontus,  Gralatia,  anci  other  countries,  and  nearly  at  the  same  time.  St. 
Paul  suffered  at  Rome  three  years  before  the  destruction  of  Jerusalem.  There- 
fore this  epistle  likewise  was  written  while  the  temple  was  standing.  St.  Peter 
wrote  a  little  before  his  martyrdom,  and  refers  to  the  epistles  of  St.  Paul,  this  in 
particular. 

The  scope  of  it  is  to  confirm  their  ihith  in  Christ.  And  this  he  does,  by 
demonstratmg  his  glory.  All  the  parts  of  it  are  full  of  the  most  earnest  and 
pointed  admonitions  and  exhortations.  And  they  go  on,  in  one  tenor,  the  parti- 
cle therefore  everywhere  connecting  the  doctrine  and  the  use. 

THE  SUM  18, 

The  glory  of  Christ  appears, 
L  From  comparing  him  witn  the  prophets  and  angels         .       «    Chap.  i.  1-14 

Therefore  we  ought  to  give  heed  to  him ii,  1-4 

IL  From  his  passion  and  consummation. 

Here  we  may  observe, 

1.  The  proposition  and  sum 5-9 

2.  The  treatise  itself:  we  have  a  perfect  Author  of  salvation,  who 

suffered  for  our  sake,  that  he  might  be,  1,  a  merciful,  and, 

2,  a  feithiVil,  3,  high  priest 10-18 

These  three  are  particularlT  explained,  his  passion  and  consum- 
mation bein^  continuaIl]r  interwoven, 
1.  He  has  the  virtues  of  a  high  priest. 

a.  He  is  faithAil iii,  1- 

Therefore  be  ye  not  unfaUhflil iv,  13 

b.  He  is  mercifm 15- 

Therefore  come  to  him  with  confideuee       ....  r ,  3 

S.  He  is  called  of  God  a  high  priest.    Efere, 

a.  The  sum  is  proposed .       .  4-lC 

With  a  summary  exhortation  .        .       .       ,  11 ;  vi,  90 

b.  The  point  is  copiously 

1.  Elxplained.    We  have  a  great  high  priest, 
1.  Such  as  is  described  in  the  110th  Psalm;  after  the  order  of 

Melchisedec vii,  1-19 

established  by  an  oath 90-29 

forever •        98-98 


564  HEBREWS. 

2.  Therefore  peculiarly  excellent, 

Heavenly viii,  i-^ 

Of  the  new  covenant 7-13 

By  whom  we  have  an  entrance  into  the  sanctuary   .       .       ix,  1 ;  x,  18 
2.  Applied.    Therefore, 

1.  Believe,  hope,  love 19-25 

These  three  are  farther  inculcated, 

a.  Faith,  with  patience 26-39 

Which,  ailertne  example  of  the  ancients         .       .       .       zi,  l;xii,  1 

and  of  Christ  himself 2,  3 

is  to  be  exercised 4-11 

cheer Ailly,  peaceably,  holily 13-17 

b.  Hope 18-20 

c.  Love xiii,  1-6 

2.  In  order  to  grow  in  these  graces,  make  use  of 

The  remembrance  of  ybur  former 7-16 

The  vigilance  of  your  present  pastors 17-19 

To  this  period,  and  to  the  whole  epistle,  answers 

The  prayer,  the  doxology,  and  the  mild  conclusion         .       .  20-35 

There  are  many  comparisons  in  this  epistle,  which  may  be  nearly  reduced  to 
two  heads:  1.  The  prophets,  the  angels,  Moses,  Joshua,  Aaron,  are  ^reat;  but 
Jesus  Christ  is  infinitely  greater :  2.  The  ancient  believers  enjoyed  high  privi- 
leges; but  Christian  believers  enjoy  far  higher.  To  illustrate  this,  examples 
both  of  happiness  and  misery  are  everywhere  interspersed :  so  that  in  this  epis- 
tle there  is  a  kind  of  recapitulation  of  the  whole  Old  Testament.  In  this  also 
Judaism  is  abrogated,  and  Christianity  carried  to  its  height. 


HEBREWS. 


1  God,  who  at  sundry  times,  and  in  divers  manners,  spake  of 
old  to  the  fathers  by  the  prophets,  hath  in  these  last  days  spoken 

2  to  us  by  his  Son  ;  Whom  he  hath  appointed  heir  of  all  things,  by- 


Verse  1.  God^  who  at  sundry  hme5— The  creation  was  revealed  in  the  time  of 
Adam,  the  last  judgment  in  the  time  of  Enoch ;  and  so  at  various  times  and  in  va- 
rious degrees  more  explicit  knowledge  was  given,  in  divers  manners — In  visions, 
in  dreams,  and  by  revelations  of  various  kinds.  Both  these  are  opposed  to  the 
one  entire  and  perfect  revelation  which  he  has  made  to  us  by  Jesus  Christ.  The 
very  number  of  the  prophets  showed  that  they  prophesied  only  in  part;  of 
old—There  were  no  prophets  for  a  large  tract  of  time  before  Christ  came,  that 
the  great  Prophet  might  be  the  more  earnestly  expected ;  spake — A  part  is  put 

for  the  whole,  implving  every  kind  of  Divine  communication,  by  the  prophets 

The  mention  of  whom  is  a  virtual  declaration,  that  the  apostle  received  the 
whole  Old  Testament,  and  was  not  about  to  advance  any  doctrine  in  contradic- 
tion to  it :  hath  in  these  last  times — Intimating  that  no  other  revelation  is  to  be 
expected:  spoken — All  things,  and  in  the  most  perfect  manner,  Ay  his  Son — 
Alone.  The  Son  spake  by  the  apostles.  The  majesty  of  the  Son  of  God  is  pro- 
posed, I,  Absolutely,  by  the  very  name  of  Son,  ver.  1,  and  by  three  glorious  pre- 
dicates, ichom  he  hath  appointed,  by  whom  he  made^  who  sat  down ;  whereby  he  is 
described,  from  the  beginning  to  the  conummation  of  all  things,  ver.  2,  3; 
II,  Comparatively  to  angels,  ver.  4.  The  proof  of  this  proposition  immediately 
follows  the  name  of  Son  being  proved,  ver.  5.  His  being  heir  of  all  things, 
ver.  6,  9;  his  making  the  worlds,  ver.  10, 13;  his  sitting  at  Gkxi's  right  hand, 
Ter.  13,  Ac. 

3.  Whom  he  hath  appointed  heir  of  all  things^Ader  the  name  of  Son,  his  in- 
lieritance  is  mentioned.  God  appointed  him  the  heir,  long  before  he  made  the 
worlds,  (Eph.  iii,  11 ;  Prov.  viii,  33,  &c.)    The  Son  ia  the  nrst-bom ;  bom  before 


CHAPTER  I.  666 

3  whom  he  also  made  the  worlds :  Who  being  the  brightness  of 
his  glory,  and  the  express  image  of  his  person,  and  sustaining 
all  things  by  the  word  of  his  power,  when  he  had  by  himself 
purged  our  sins,  sat  down  on  the  right  hand  of  the  Majesty  on 

4  high.  Being  so  much  higher  than  the  angels,  as  he  hath  by  in- 

5  heritance  a  more  excellent  name  than  they.  For  to  which  of 
the  angels  did  he  ever  say,  ♦  Thou  art  my  Son ;  this  day  have  I 
begotten  thee  ?     And  again,  f  I  will  be  to  him  a  Father,  and  he 

6  shall  be  to  me  a  Son  ?     And  again,  |  When  he  bringeth  in  the 

y  ■■■■■■'■■        "      ■    F"     ■■■      *  —  ■    "ii  ■       ■■—  ■    ■■■-^  ■■■■  »■—      "      "      ,'I  "f      '    "  ■  '  » 

all  things.  The  heir  is  a  term  relating  to  the  creation  which  ibllowed,  ver.  6. 
Bff  whom  he  also  made  the  worlds — Therefore  the  Son  was  before  all  worlds.  His 
glory  reaches  from  everlasting  to  everlasting,  though  Grod  spake  by  him  to  us 
only  in  these  last  days. 

3.  Who  sat  dovm^The  third  of  these  glorious  predicates,  with  which  three 
other  particulars  are  interwoven,  (which  are  mentioned  likewise,  and  in  the 
same  order,  Col.  i,  15, 17,  90.)  Who  being — The  glory  which  he  received  in  his 
exaltation  at  the  right  hand  of  the  Father,  no  angel  was  capable  of;  but  the  Son 
alone,  who  likewise  enjoyed  it  long  before ;  the  brightness  of  his  glory— Q\oty  is 
the  nature  of  Gkxi  revealed  in  its  brightness ;  the  express  image  or  stamp — What- 
ever the  Father  is,  is  exhibited  in  the  Son,  as  a  seal  in  the  stamp  on  wax ;  of  his 
verson  or  substance — The  word  denotes  the  imchangeable  perpetuity  of  Divine 
life  and  power ;  and  sustaining  all  things — Visible  and  invisible,  in  being ;  by  the 
toord  of  his  power — That  is,  by  his  jwwerful  word ;  when  he  had  by  himself— 
Without  any  Mosaic  rites  or  ceremonies;  mirgcd  our  sins — In  order  to  which  it 
was  necessary  he  should  for  a  time  divest  himself  of  his  glory.  In  this  chapter 
St.  Paul  describes  his  glory,  chiefly  as  he  is  the  Son  of  G}od;  afterward,  chap,  ii, 
6,  &c.,  the  glory  of  the  man  Christ  Jesus.  He  speaks  indeed  brieny  of  the 
former,  before  his  humiliation,  but  copiously  ailer  his  exaltation ;  as  from  hence 
the  glorv  he  had  from  etemitv  began  to  be  evidently  seen.  Both  his  purging  our 
sins  and  sitting  on  the  right  hand  of  Grod  arc  largely  treated  of  in  the  seven  fol- 
lowing chapters;  sat  drnon — The  priests  stood  while  they  ministered.  Sitting 
there  tore  denotes  the  consummation  of  his  sacrifice.  This  word,  sat  dawn,  con- 
tains the  scope,  the  theme,  and  the  sum  of  the  epistle. 

4.  This  verse  has  two  clauses,  the  latter  of  which  is  treated  of  ver.  5,  the  for- 
mer, ver.  13.  Such  transpositions  are  also  found  in  the  other  epistles  of  St.  Paul, 
but  iii  none  so  frequently  as  in  this.  The  Jewish  doctors  were  peculiarly  fond 
of  this  figure,  and  used  it  much  in  all  their  writings.  The  apostle,  therefore,  be- 
coming all  things  to  all  men,  here  follows  the  same  methoa.  All  the  inspired 
writers  were  readier  in  all  the  figures  of  speech  than  the  most  experienced 
orators:  Bein^ — By  his  exaltation,  after  he  had  been  lower  than  them,  chap,  ii, 
9,  5^  much  higher  than  the  angels — It  was  extremely  proper  to  observe  this, 
because  the  Jews  gloried  in  their  law,  as  it  was  delivered  by  the  ministration  ot 
angels.  How  much  more  may  we  glory  in  the  Gtospel,  which  was  tpveUj  not  by 
the  ministry  of  angels,  but  of  the  very  Son  of  Gk)d  1  Ashe  hath  by  inkerttance  a 
more  excellent  name — Because  he  is  the  Son  of  Gtod,  he  inherits  that  name,  in 
right  whereof  he  inherits  all  things.  His  inheriting  that  name  is  more  ancient 
than  aU  worlds.  His  inheriting  all  things  as  ancient  as  aU  things :  than  they — 
This  denotes  an  immense  pre-eminence.  The  angels  do  not  inherit  all  things, 
but  are  themselves  a  portion  of  the  Son's  inheritance,  whom  they  worship  as 
their  Lord. 

5.  Thou  art  mv  Son — Grod  of  God,  light  of  light ;  this  day  have  I  begotten  thee — 
I  have  begotten  tnce  from  eternity,  which,  by  its  unalterable  permanency  of  dura- 
tion, is  one  continued  unsuccessive  day.  /  will  be  to  him  a  Father^  and  he  shall 
be  to  me  a  Son — I  will  own  myself  to  be  his  Father,  and  him  to  be  my  Son,  by 
eminent  tokens  of  my  peculiar  love.  The  former  clause  relates  to  his  natural 
Sonship,  by  an  eternal,  inconceivable  generation ;  the  other  to  his  Father's  ac- 
knowledgment and  treatment  of  him,  as  his  incarnate  Son.  Indeed  this  promise 
related  immediately  to  Solomon,  but  in  a  far  higher  sense  to  the  Messiah. 

6.  And  again — That  is,  in  another  scripture ;  He — God,  saith,  when  he  bringeik 
in  his  first-begotten — This  appellation  includes  that  of  son,  together  with  tlio 

♦  Psa.  ii,  7.  1 2  Sam.  vii,  14.  t  Pw.  xcrii,  7. 


fi66  HEBREWS. 

first-begotten  into  the  world,  he  saith,  And  let  all  the  angels  of 

7  God  worship  him.     And  of  the  angels  he  saith,  *  Who  maketh 

8  his  angels  spirits,  and  his  ministers  a  flame  of  fire.  But  unto 
the  Son,  f  Thy  throne,  O  God,  t^  for  ever  and  ever :  the  seep- 

9  tre  of  thy  kingdom  is  a  sceptre  of  righteousness :  Thou  hast 
loved  righteousness  and  hated  iniquity ;  therefore  God,  even  thy 
God,  hath  anointed  thee  with  the  oil  of  gladness  above  thy  fel- 

10  lows.    And,  I  Thou,  Lord,  hast  in  the  beginning  laid  the  found- 
ation of  the  earth,  and  the  heavens  are  the  works  of  thy  hands. 

11  They  shall  perish,  but  thou  endurest;  yea,  they  all  shall  grow 

12  old  as  a  garment ;  And  as  a  mantle  shalt  thou  change  them,  and 
they  shall  be  changed;  bpt  thou  art  the  same,  and  thy  years 

13  shall  not  fail.     But  to  which  of  the  angels  did  he  ever  say,  ^  Sit 

14  at  my  right  hand,  till  I  make  thine  enemies  thy  footstool  ?    Are 
they  not  all  ministering  spirits,  sent  forth  to  attend  on  them 

II.  who  shall  inherit  salvation?     Therefore  we  ought  to  give  the 
more  earnest  heed  to  the  things  which  we  have  heard,  lest  at 

2  any  time  we  should  let  thevi  slip.  For  if  the  word  spoken  by 
angels  was  steadfast,  and  every  trans^ession  and  disobedience 

3  received  a  just  recompense :  How  shall  we  escape,  if  we  neglect 
so  great  a  salvation,  which,  having  at  its  beginning  been  spoken 
by  the  Lord,  was  confirmed  to  us  by  them  that  had  heard  him  t 

right  of  primosenitore,  Which  the  first-begotten  Son  of  Gk)d  enjoys,  in  a  manner 
not  commnnicable  to  any  creature ;  iiUo  tie  world — ^Namely,  at  his  incarnation, 
Hs  saith.  Let  aU  the  angels  of  God  worship  him — So  much  higher  was  he,  when  in 
his  lowest  estate,  than  the  highest  angel ! 

7.  Who  maketh  his  angels — This  implies,  they  are  only  creatures,  whereas  the 
Son  is  eternal,  ver.  8,  and  the  Creator  himself,  ver.  10.  Spirits  and  a  flam£  of 
Are — Which  intimates  not  only  their  office,  but  also  their  nature ;  which  is  ex- 
cellent indeed,  the  metaphor  being  taken  from  the  most  swifl,  subtle,  and  effica- 
cious things  on  earth ;  but  nevertheless  infinitely  below  the  majesty  of  the  Son. 

8.  O  Oodr-^odf  in  the  singular  number,  is  never  in  Scripture^  used  absolutely 
of  any  but  the  supreme  Qod:  T^y  reign,  of  which  the  sceptre  is  the  ensign,  is 
fall  of  justice  ana  eauity. 

9.  Thou  hast  loved  righteousness  and  hated  iniquity^TYiOM  art  infinitely  pure 
and  holy ;  therefore  Qod,  who,  as  thou  art  Mediator,  is  thy  God,  haih  anointed 
thee  with  the  oil  ofgladiuss — With  the  Holy  Ghost,  the  fountain  of  joy  *,  above  thy 
fellows — Above  all  the  children  of  men.  4> 

10.  Thou — The  same  to  whom  the  discourse  is  addressed  in  the  preceding 
verse. 

12.  As  a  mantle— With,  all  ease.  They  shall  be  changed— Jnto  new  heavens 
and  a  new  earth ;  but  thou  art  eternally  the  same. 

14.  Are  they  not  all — Though  of  various  orders ;  ministering  spirits  sent  forth 
— Minihtering  before  God,  sent  forth  to  men ;  to  attend  on  them— In.  numerous 
offices  of  protection,  care,  and  kindness ;  tt^A^Having  patiently  continued  in 
well  doing,  shall  inherit  everlasting  salvaHon, 

11.  In  this  and  the  two  following  chapters,  the  apostle  subjoins  an  exhortation, 
answering  each  head  of  the  preceding  chapter. 

1.  Lest  we  should  let  them  slip— As  water  out  of  a  leaky  vessel.  So  the  Greek 
word  properly  signifies. 

2.  In  giving  the  law,  God  spoke  by  angels— Bni  in  proclaiming  the  Gospel,  by 
his  Son;  steadfast— Firm  and  valid;  every  transgression — Commission  of  sin; 
every  disobedience — Omission  of  duty. 

3.  So  great  a  salvationr-A  deliverance  from  so  great  wickedness  and  misery, 
into  so  great  holiness  and  happiness.  This  was  first  spoken  of  (before  he  came  ii 
was  not  known)  by  Him  who  is  the  Lotdr— Of  angels  ac  well  as  men;  and  was 

•  Psa.  civ,  4.  t  Psa.  ilr.  6,  7.  t  Pm-  cii,  25, 26,  ^.  ^  Puu  ox,  1. 


CHAPTER  U.  661 

4  God  also  bearing  witness  both  by  signs,  and  wonders,  and  various 
miracles,  and  distributions  of  the  Holy  Ghost,  according  to  hit 
own  will. 

5  For  he  hath  not  subjected  to  the  angels  the  world  to  comei 

6  whereof  we  speak.  But  one  in  a  certain  place  testified,  saying, 
*  What  is  man,  that  thon  art  mindful  of  him,  or  the  son  of  many 

7  that  thou  visitest  him?  Thou  hast  made  him  a  little  lower  than 
the  angels,  thou  hast  crowned  hi^  with  glory  and  honour,  and 
hast  set  him  over  the  works  of  thy  hands.     Thou  hast  put  all 

8  things  in  subjection  under  his  feet.  Now  in  putting  all  things 
in  subjection  under  him,  he  left  nothing  that  is  not  put  under 
him :  but  now  we  do  not  yet  see  all  things  put  under  him* 

9  But  we  see  Jesus  crowned  with  glory  and  honour,  for 
the  suffering  of  death,  who  was  made  a  little  lower  than  the 
angels,  that  by  the  grace  of  God  he  might  taste  death  for  every 

10  man.     For  it  became  him  for  whom  are  all  things,  and  by  whom 

confirmed  to  us — Of  this  age,  even  every  article  of  it;  ^  them  that  had  heard  him 
— And  had  been  themselves  also  both  eve  witnesses  ana  ministers  of  the  word. 

4.  By  signs  and  wonders — While  he  lived ;  and  various  miracles  and  distrilnb- 
tions  of  the  Holy  Ghost — Miraculous  gifts,  distributed  after  his  exaltation ;  aecord- 
ing  to  his  own  will — ^Not  theirs  who  received  them. 

5.  This  verse  contains  a  proof  of  the  third ;  the  greater  the  salvation  is,  and 
the  more  glorious  the  Lord  whom  we  despise,  the  greater  will  be  our  punish- 
ment. GiZ  hath  not  subjected  the  world  to  come — That  is,  the  dispensation  of  the 
Messiah ;  which,  beins  to  succeed  the  Mosaic,  was  usually  styled  by  the  Jews 
the  world  t^  come — Although  it  is  still,  in  a  great  measure,  to  come ;  whereof  we 
now  sveak — Of  which  I  am  now  speaking,  in  this  last  great  dispensation  the 
Son  alone  presides. 

6.  What  is  man — To  the  vast  expanse  of  heaven,  to  the  moon  and  the  stars 
which  thou  hast  ordained  1  This  psalm  seems  to  have  been  composed  by  David, 
in  a  clear  moon-shiny  and  star-light  night,  while  he  was  contemplating  the  won- 
derful fabric  of  heaven:  because  in  his  magnificent  description  of  its  luminaries, 
he  takes  no  notice  of  the  sun,  the  most  glorious  of  them  all.    The  words  here 


of  him  that  is  absent ;  but  to  visit  denotes  the  care  of  a  present  God. 

7.  Thou  hast  made  him — Adam;  a  little  lower  than  the  angels — The  Hebrew  is, 
a  little  lower  than — That  is,  next  to  Grod.  Such  was  man  as  he  came  out  of  the 
hands  of  his  Creator :  it  seems,  the  highest  of  all  created  beings.  But  these  words 
are  also,  in  a  farther  sense,  as  the  apostle  here  shows,  applicable  to  the  Son  of 
Qodu  It  should  be  remembered  that  the  apostles  constantly  cited  the  Septuagint 
translation,  very  frequently  without  any  variation.  It  was  not  their  business,  in 
writing  to  the  ^ws,  who  at  that  time  had  it  in  high  esteem,  to  amend  or  alter 
this,  which  would  of  consequence  have  occasioned  dilutes  without  end. 

8.  Now  this  putting  all  things  under  him,  implies  that  there  is  nothing  that  is 
not  pnt  under  him.  But  it  is  plain,  this  is  not  done  now  with  reg^urd  to  man  in 
general. 

9.  It  is  done  only  with  regard  to  Jesus,  God-man,  who  is  now  crowned  with 
glory  and  honour — As  a  reward  for  his  having  suffered  death.  Ek  was  made  a 
little  lower  than  the  angels— Who  cannot  either  suffer  or  die ;  that  by  the  grace  of 
God  he  might  taste  death — ^An  expression  denoting  both  the  reality  of  his  death, 
and  the  shortness  of  its  continuance ;  for  every  man — That  ever  was,  or  ever  will 
be  bom  into  the  world. 

10.  In  this  verse  the  apostle  expresses,  in  his  own  words,  what  he  expressed 
before  in  those  of  the  psalmist.  It  became  him — It  was  suitable  to  all  his  attri- 
butes, both  to  his  justice,  goodness,  and  wisdom;  for  whom— As  their  ultimate 
end ;  and  by  whom — As  their  first  cause,  are  all  things ;  in  bringing  many  adopted 

*  PMlm  viii,  4. 


808  HEBREWS. 

are  all  things,  in  bringing  many  sons  to  glory,  to  perfect  the  cap 

11  tain  of  their  salration  by  sufferings.  For  boUi  he  that  sanctifieth, 
and  all  they  that  are  sanctified,  are  of  one ;  for  which  cause  he 

12  is  not  ashamed  to  call  them  brethren.  Saying,  *  I  will  declare  thy 
name  to  my  brethren ;  f  in  the  midst  of  the  Church  will  I  sine 

13  praise  unto  thee.  And  again,  %  I  will  put  my  trust  in  him  :  And 
again.  Behold  I  and  the  children  whom  God  hath  given  me. 

14  Since  then  the  children  partake  of  flesh  and  blood,  he  also  him- 
self in  like  manner  took  part  of  the  same,  that  through  death  he 
might  destroy  him  that  had  the  power  of  death,  that  is,  the  devil : 

15  And  deliver  them,  as  many  as  through  fear  of  deaUi  were  all 

16  their  lifetime  subject  to  bondage.   For  verily  he  taketh  not  hold  of 

$o%s  to  glorf — To  this  very  thing,  that  they  are  sons,  and  are  treated  as  such ;  to 
f^ftct  tke  captain — Prince,  leader,  and  author  of  their  salvation^  by  his  atoning 
sufferings  for  them.  To  perfect  or  consummate  implies,  the  bringing  him  to  a 
fall  and  glorious  end  of  all  his  troubles,  chap,  v,  9.  This  consmnmation  by  suf- 
ferings intimates,  1.  The  g^orv  of  Christ,  to  whom,  being  consummated,  all 
things  are  made  subject :  2.  The  preceding  sufferings.  Of  these  he  treats  ex- 
pressly, ver.  11-18;  having  before  spoken  of  his  glory,  both  to  give  an  edge  to 
tus  exhortations,  and  to  remove  the  scandal  of  sufferings  and  death.  A  fuller 
consideration  of  both  these  points  he  interweaves  with  the  following  discourse  on 
hispriesthood.  But  what  is  here  said  of  our  Lord's  being  made  perfect  through 
sufierings  has  no  relation  to  our  being  saved  or  sanctified  by  sufferings.  Even 
be  himself  was  perfect,  as  Grod  and  as  man,  before  ever  he  suffered.  By  his  suf- 
ferings, in  his  life  and  death,  he  was  made  a  perfect  or  complete  sin-offering. 
But  unless  we  were  to  be  made  the  same  sacrifice,  and  to  atone  for  sin,  what  is 
said  of  him  in  this  respect  is  as  much  out  of  our  sphere  as  his  ascension  into 
heaven.  It  is  his  atonement,  and  his  Spirit  carrying  on  the  work  of  faith  with 
power  in  our  hearts,  that  alone  can  sanctify  us.  Various  afflictions  indeed  may 
be  made  subservient  to  this:  and  so  far  as  they  are  blessed  to  the  weaning  us 
from  sin.  and  causing  our  affections  to  be  set  on  things  above,  so  far  they  do  in- 
directly nelp  on  our  sanctification. 

11.  Por — They  are  nearly  related  to  each  other:  He  that  sanctifieth — Christ, 
chap,  xii,  12;  and  aU  they  thai  are  sanctified — That  are  brought  to  God,  that 
draw  near,  or  come  to  him,  (which  are  s3monymous  terms,)  are  all  of  one — ^Par- 
takers  of  one  nature^  fVom  one  parent,  Adam. 

13.  I  will  declare  thy  name  to  my  brethren — Christ  declares  the  name  of  God, 
gracious  and  merciful,  plenteous  in  goodness  and  truth,  to  all  who  believe,  that 
they  also  may  praise  him :  In  the  midst  of  the  Church  will  J  sing  praise  unto  ihee 
— As  the  precentor  of  the  choir.  This  he  did  literally,  in  the  midst  of  his  apos- 
tles, on  the  nieht  before  his  passion.  And  as  it  means,  in  a  more  general  sense, 
setting  forth  the  praise  of  God,  he  has  done  it  in  the  Church  by  his  word  and  his 
Spirit :  he  still  does,  and  will  do  it,  throughout  all  generations. 

13.  And  again — As  one  that  has  communion  with  his  brethren,  in  sufferings 
as  well  as  in  nature,  he  says,  I  will  put  my  trust  in  him — To  cariy  me  through 
them  all.  And  again — With  a  like  acknowledgment  of  his  near  relation  to  them, 
as  yoimger  brethren,  who  were  yet  but  in  their  childhood,  he  presents  all  believ- 
ers to  GiSd,  saying.  Behold  I  ana  the  children  whom  thou  hast  given  me. 

14.  Since  then  the  children  partake  of  flesh  and  blood^-Of  human  nature  with 
all  its  infirmities,  he  also  in  like  manner  took  part  of  the  same,  that  through  his 
own  death  he  might  destroy  the  tyranny  of  Aim  that  had^  bv  God's  permission,  the 
power  of  deathf  with  regard  to  the  ungodly.  Death  is  the  devirs  servant  and 
sergeant,  delivering  to  him  those  whom  he  seizes  in  sin ;  that  t5,  the  devil — The 
power  was  manifest  to  all ;  but  who  exerted  it  they  saw  not. 

15.  And  deliver  them^  as  many  as  through  fear  of  death  were  all  their  lifetime^ 
till  then,  subject  to  bondage— ^Ytty  man  wno  fears  death  is  subject  to  bondage ;  is 
in  a  slavish,  uncomfortable  state.  And  everv  man  fears  death  more  or  less  who 
knows  not  Christ.  Death  is  unwelcome  to  him,  if  he  knows  what  death  is.  But 
he  delivers  all  true  believers  from  this  bondage. 

16.  For  verily  he  taketh  not  hold  of  angels—tit  does  not  take  their  nature  upon 

•  Pm  xxii,  22.  t  Psa.  xii,  22.  t  Im.  viii,  17, 18. 


CHAPTER  m.  600 

IT  angels,  but  he  takcth  hold  of  the  seed  of  Abraham.  Wherefore  it 
behooved  him  to  be  made  in  all  things  like  his  brethren,  that  he 
might  be  a  merciful  and  faithful  high  priest  in  things  pertaining 

18  to  God,  to  expiate  the  sins  of  the  people.  For  in  that  he  hath 
suffered,  being  tempted  himself,  he  is  able  to  succour  them  that 
are  tempted. 

in.  Wherefore,  holy  brethren,  partakers  of  the  heavenly  calling, 
'  consider  the  apostle  and  high  priest  of  our  profession,  Jesus, 

2  Who  was  faithful  to  him  that  appointed  him,  as  was  also  *  Moses 

3  in  all  his  house.     For  this  person  was  counted  worthy  of  more 

glory  than  Moses,  inasmuch  as  he  that  builded  it  hath  more 
onour  than  the  house.    Now  every  house  is  built  by  some  one : 

5  but  he  that  built  all  things  is  God.      And  Moses  verily  was 
faithful  in  all  his  house  as  a  servant,  for  a  testimony  of  the 

6  things  which  were  to  be  afterward  spoken :  But  Christ  as  a  Son 
over  his  own  house,  whose  house  we  are,  if  we  hold .  fast  the 

7  confidence  and  the  glorying  of  hope  firm  to  the  end.     Where- 

8  fore,  (as  the  Holy  Ghost  saith,)  f  To-day,  if  ye  will  hear  his 

him;  but  he  taketh  hold  of  the  seed  of  AbrahAm^He  takes  hankan  nature  upon 
him.  St.  Paul  sajrs,  the  seed  of  Abraham,  rather  than  the  seed  of  Adam,  because 
to  Abraham  was  the  promise  made. 

17.  Wherefore  it  behooved  hin^— It  was  highly  fit  and  proper,  yea.  necessarv,  in 
order  to  his  design  of  redeeming  them,  to  be  made  in  all  things — Tnat  essentially 
pertain  to  human  nature,  and  in  all  sufferings  and  temptations,  like  his  brethren 
— This  is  a  recapitulation  of  all  that  goes  before;  the  sum  of  all  that  follows  is 
added  immediately ;  that  he  might  be  a  merciful  and  faithful  high  priest — ^Merci- 
ful toward  sinners ;  fhithful  toward  God.  A  priest  or  high  priest  is  one  who  has 
a  right  of  approaching  God,  and  of  bringing  others  to  him.  Faithftil  is  treated 
of,  cnap.  iii,  3,  dec.,  with  its  use.  Merciful,  chap,  iv,  14,  &c.,  with  the  use  also. 
High  priest,  chap,  v,  4,  &c. ;  chap.  vii.  1,  &c.  The  use  is  aaded  from  chap,  x,  19,  in 
things  pertaining  to  God,  to  expiate  the  Hns  of  the  people—Ofknng  up  their  sacri- 
fices and  prayers  to  God,  deriving  God's  grace,  peace,  and  blessings  upon  them. 

18.  For  in  that  he  hath  suffered,  being  tempted  himself  he  is  able  to  succour  them 
that  are  tempted — That  is,  be  has  given  a  manifest,  demonstrative  proof,  that  he 
is  able  so  to  do. 

III.  1.  The  heavenly  calling — God  calls  from  heaven,  and  to  heaven,  by  the 
Gospel :  consider  the  apostle — The  messenger  of  God,  who  pleads  the  cause  of 
Goa  with  us ;  and  high  priest — Who  pleads  our  cause  with  God.  Both  are  con- 
tained in  the  one  word.  Mediator.  He  compares  Christ  as  an  apostle  with 
Moses;  as  a  priest  with  Aaron.  Both  these  offices,  which  Moses  and  Aaron 
severally  bore,  he  bears  together,  and  far  more  eminently:  of  our  profession— 
The  religion  we  profess. 

2.  His  house — The  Church  of  Israel,  then  the  peculiar  family  ofQod, 

3.  He  that  builded  it  hath  more  glory  than  the  hou$e — Than  the  family  itself,  or 
any  member  of  it. 

4.  Now  Christ,  he  that  built  not  only  this  house,  but  aU  things,  is  God;  and  so 
infinitely  greater  than  Moses,  or  any  creature. 

5.  Arid  Moses  wrily-— Another  proof  of  the  pre-eminence  of  Christ  above 
Moses ;  was  faithful  in  all  his  house  as  a  servant,  for  a  testimony  of  the  things 
which  were  afterward  to  be  spoken — That  is,  which  was  a  full  confirmation  of  the 
things  which  he  afterward  spake  concerning  Christ. 

6.  Bui  Christ  was  faithftil  as  a  Son,  whose  house  we  are,  while  we  hold  fast, 
and  shall  be  unto  the  end,  if  we  hold  fkst  our  confidence  in  God,  and  glorying  in 
his  promises ;  our  fiiith  and  hope. 

7.  Wherefore — Seeing  he  is  taithfnl,  be  not  ye  unfiiithful. 

8.  As  in  the  provocation — ^When  Israel  provoked  me  by  their  strife  and  mur- 
murlngs ;  in  the  day  of  temptation — When  at  the  same  time  they  tempted  me,  by 
distrusting  my  power  and  goodness. 

*  Num.  xiii  7.  t  Pia.  zor,  7,  &o. 


570  HEBREWS. 

Toice,  harden  not  your  hearts  as  in  the  provocation,  *  in  the  day 
9  of  temptation  in  the  wilderness,  When  your  fathers  tempted 

10  me,  proved  me,  and  saw  my  works  forty  years.     Therefore  I 
was  grieved  with  that  generation,  and  said,  They  always  err  in 

11  their  hearts,  and  they  have  not  known  my  ways.     So  I  sware 

12  in  my  wrath.  They  shall  not  enter  into  my  rest.     Take  heed, 
brethren,  lest  there  be  in  any  of  you  an  evil  heart  of  unbelief^ 

13  in  departing  from  the  living  God :  But  exhort  one  another  daily, 
while  it  is  called  to-day,  lest  any  of  you  be  hardened  through 

14  the  deceitfulness  of  sin :  (For  we  are  made  partakers  of  Christ, 
if  we  hold  fast  the  beginning  of  our  confidence  firm  to  the  end.) 

15  While  it  is  said,  To-day,  if  ye  will  hear  his  voice,  harden  not  your 

16  hearts,  as  in  the  provocation.     For  who,  when  they  had  heard, 

17  provoked  God  ?     Were  they  not  all  that  came  out  of  Egypt  by 
Moses  ?    And  with  whom  was  he  grieved  forty  years  t    Was  it 

18  not  with  them  who  had  sinned?    Whose  carcasses  fell  in  the 
wilderness.    And  to  whom  sware  he  that  they  should  not  enter 

19  into  his  rest,  but  to  them  that  believed  not!    So  we  see  they 
lY.    could  not  enter  in  because  of  unbeliefl    Let  us  therefore  fear, 

lest  a  promise  being  left  us  of  entering  into  his  rest,  any  of  us 

2  should  altogether  come  short  of  it.  For  unto  us  have  the  good 
tidings  been  declared,  as  well  as  unto  them ;  but  the  word  heard 
did  not  profit  them,  not  being  mixed  with  faith  in  those  that 

3  heard  it.    For  we  that  have  believed  do  enter  into  the  rest ;  as 

9.  When  your  fathers — That  bard-hearted  and  stiff-necked  generation.  So  little 
eaase  had  their  descendants  to  glory  in  them ;  tempted  im — ^Whether  I  coaM  and 
would  help  them ;  proved  me — Pnt  my  patience  to  the  proof,  even  while  they  saw 
my  glorious  works,  both  of  judgment  and  mercv,  and  that  for  forty  years. 

10.  Wkerefort~^To  speak  after  the  manner  oi  men,  Ivfos  gri«v«^Displeascd, 
offended  with  that  generation ;  and  saidy  They  alwciys  err  in  their  hearts — They 
are  led  astrav  by  their  stubborn  will  and  vile  affections,  iin^— For  this  reason, 
because  wickedness  has  blinded  their  understanding,  they  have  not  known  my 
ways — By  which  I  would  have  led  them,  like  a  flock,  into  my  rest — In  the  pro- 
mised land. 

13.  T\ike  heed  lest  there  be  in  any  of  you — As  there  was  in  them,  an  evil  heart 
of  unbelief— TJnbehet  is  the  parent  of  all  evil,  and  the  very  essence  of  unbelief 
lus  in  departing  from  Qod,  as  the  living  Ood — The  fountain  of  all  our  life,  holi* 
ness,  happiness. 

13.  But — To  prevent  it,  exhort  one  another^  while  it  is  called  to-day — This  t4h' 
day  will  not  last  for  ever.  The  day  of  life  will  end  soon,  and  perhaps  the  day  of 
grace  yet  sooner. 

14.  f\>r  we  are  made  partakers  of  Christ — And  we  shall  still  partake  of  him, 
and  all  his  benefits,  if  tee  hold  fast  our  faith  unto  the  end.  If— But  not  else :  and 
a  supposition  made  by  the  Holy  Ghost  is  equal  to  the  strongest  assertion.  Both 
the  sentiment  and  the  manner  of  expression  are  the  same  as  ver.  6. 

16.  Were  they  not  all  that  came  out  of  Egypt  ? — An  awfU  consideration !  The 
whole  elect  people  of  Qod  (a  very  few  excepted)  provt^d  Ood  presently  after 
their  great  deliverance ;  continued  to  grieve  his  Spirit  for  forty  years,  and  perished 
Ui  their  sin ! 

19.  So  we  see  they  could  not  enter  in — Though  afterward  they  desired  it. 

IV.  2.  But  the  word^Which  they  heard,  did  not  profit  Mm— So  far  firom  it, 
that  it  increased  their  damnation.  It  is  then  only  when  it  is  mixed  with  faiih^ 
that  it  exerts  its  saving  power. 

8.  F\fr  we  only  that  have  believed,  enter  into  the  rest — The  proposition  is,  There 
remains  a  rest  for  us.  This  is  proved,  ver.  3-11,  thus :  That  jpsalm  mentions  a 
~    \:  yet  it  does  not  mean,  1.  Qod's  rest  from  creating;  for  this  was  long  before 

*  Exod.  zrii,  7. 


CHAPTER  IV.  571 

he  said,  I  have  sworn  in  my  wrath,  They  shall  not  enter  into 
my  rest,  though  the  works  were  finished  from  the  foundation 

4  of  the  world.    For  he  said  thus  in  a  certain  place  of  the  seventh 
day,*  And  God  rested  on  the  seventh  day  from  all  his  works : 

5  And  in  this  again,  They  shall  not  enter  into  my  rest.     Seeing 

6  then  it  remaineth  that  some  enter  into  it,  and  they  to  whom 
the  good  tidings  were  declared  before  entered  not  in  because 

7  of  unbelief.    He  again  after  so  long  a  time  fixeth  a  certain  day 
saying  by  David,  To-day ;  as  it  was  said  before.  To-day,  if  ye 

8  will  hear  his  voice,  harden  not  your  hearts.    For  if  Joshua  had 
given  them  the  rest,  he  would  not  have  afterward  spoken  of 

9  another  day:  There  remaineth  therefore  a  rest  for  the  people 

10  of  God.      For  ho  that  hath  entered  into  his  rest  hath  himself 

11  also  ceased  from  his  works,  as  God  did  from  his.  Let  us  labour 
therefore  to  enter  into  that  rest,  lest  any  one  should  fall  after 

12  the  same  example  of  unbelief.  For  the  word  of  God  is  living 
and  powerful,  and  sharper  than  any  two-edged  sword,  piercing 
even  to  the  dividing  asunder  both  of  the  soul  and  spirit,  both 
of  the  joints  and  marrow,  and  is  a  discerner  of  the  thoughts 

13  and  intentions  of  the  heart.  Neither  is  there  any  creature  that 
is  not  manifest  in  his  sight ;  but  all  things  are  naked  and  opened 
to  the  eyes  of  him  with  whom  we  have  to  do. 

14  Having  therefore  a  great  high  priest,  that  is  passed  through  the 

the  time  of  Moses.  Therefore  in  his  time  another  rest  was  expected ;  of  which 
they  who  then  heard  fell  short.  Nor  is  it,  2.  The  rest  which  Israel  obtained 
tlurongh  Joshua ;  for  the  psalmist  wrote  after  him.  Therefore  it  is,  3.  The  eterw 
nal  rest  in  heaven.  As  ke  said — Clearly  showing  that  there  is  a  farther  rest  than 
that  which  followed  the  finishing  of  the  creation ;  ikough  the  ysorks  were  finisJUd 
— Before :  whence  it  is  plain,  G^  did  not  speak  of  resting  from  thnn. 

4.  For — Long  after  he  had  rested  from  his  works — He  speaks  again. 

5.  In  this  psaun,  of  a  rest  vet  to  come. 

7.  After  so  long  a  time-~lt  was  about  fonr  hundred  years  from  the  time  of 
Moses  and  Joshua  to  David ;  as  it  was  said  before — St.  Paul  here  refbrs  to  the 
text  he  had  just  cited. 

8.  The  rest — All  the  rest  which  Qod  had  promised. 

9. 1%erefore-Smce  he  still  speaks  of  another  day,  there  must  remAin  a  fitrther, 
even  an  eternal  rest  for  the  people  of  God. 

10.  For  they  do  not  yet  so  re^.    Therefore  a  fhller  rest  remains  for  them. 

11.  Lest  any  one  should  fail — Into  perdition. 

12.  For  the  word  of  Ood^—Freachedf  ver.  2,  and  armed  with  threatenings,  ver.  3, 

15  living  and  powerful — Attended  with  the  power  of  the  living  Gk)d,  and  convey- 
ing either  life  or  death  to  the  hearers ;  sharper  than  any  two^dged  sword — Pene- 
trating the  heart  more  than  this  does  the  body :  piercing — Q>aite  through,  and 
laying  open,  the  soul  and  spirit^  joints  and  marroto — The  inmost  recesses  of  the 
nund,  which  the  apostle  beautifally  and  strongly  expresses  by  this  heap  of  fignura* 
tive  words :  and  is  a  discerner— l^oX  only  of  ^  thougU^—'^vX  also  of  the  intentions. 

13.  In  his  tight — It  is  God.  whose  word  is  thus  powerful:  it  is  God,  in  whose 
sight  every  creature  is  mani/est:  and  of  this  his  word  working  on  the  conacienea 
gives  the  fhllest  conviction ;  but  all  things  are  naked  and  opened— FlsdDly  alludf* 
ing  to  the  sacrifices  under  the  law,  which  were  first  flayed,  and  then  (as  the 
Greek  word  literally  means)  cleft  asunder  through  the  neck  and  back  bone:  so 
that  every  thing,  both  without  and  within,  was  exposed  to  open  view. 

14.  Having  therefore  a  great  high  priest — Great  indeed,  being  the  eternal  Son 
of  God,  that  is  passed  through  the  heavens — As  the  Jewish  h^^h  priest  passed 
through  the  veil  into  the  holy  of  holies,  carrying  with  him  the  blooa  of  the  sacri* 
fices,  on  the  yearly  day  of  atonement :  so  our  great  High  Priest  went  once  for  all 

*  Genesis  ii,  3. 


57!^  HEBREWS. 

hearens,  Jesus  the  Son  of  God,  let  us  hold  fast  our  profession. 

15  For  we  have  not  a  high  priest  who  cannot  sympathize  with  our 
infirmities,  but  one  who  was  in  all  points  tempted  like  as  we 

16  are ;  yet  without  sin.  Let  us  therefore  come  boldly  to  the  throne 
of  grace,  that  we  may  receive  mercy,  and  find  grace  to  help  in 
time  of  need. 

y.  For  every  high  priest,  being  taken  from  among  men,  is  ap- 
pointed for  men  in  things  pertaining  to  God,  that  he  may  ofiTer 

2  both  gifts  and  sacrifices  for  sins :  Who  can  have  compassion 
on  the  ignorant  and  the  wandering,  seeing  he  himself  also  is 

'  3  compassed  with  infirmity,  And  because  hereof,  it  behooveth  him, 

4  as  for  the  people,  so  also  for  himself,  to  ofier  for  sins.  And 
no  one  taketh  this  honour  to  himself,  but  he  that  is  called  of 

5  God,  as  was  Aaron.  So  also  Christ  glorified  not  himself  to  be 
made  a  high  priest,  but  he  that  said  to  him,  *  Thou  art  my  Son, 

6  this  day  have  I  begotten  thee.  As  he  saith  also  in  another 
place,  t  Thou  art  a  priest  for  ever  after  the  order  of  Melchise- 

7  dec :  Who  in  the  days  of  his  flesh,  having  ofiered  up  prayers 
and  supplications,  with  strong  crying  and  tears  unto  him  that 

through  the  visible  heavens,  with  the  virtue  of  his  own  blood,  into  the  immediate 
presence  of  God. 

15.  He  sympaihizes  with  us,  even  in  our  innocent  infirmities^  wants,  weak- 
nesses, miseries,  dangers :  yet  without  sin — And  therefore  is  indisputably  able  to 
preserve  us  from  it  in  all  our  temptations. 

16.  Let  us  therefore  come  boldly — Without  any  doubt  or  fear,  unto  the  throne  of 
God,  our  reconciled  Father,  even  his  throne  of  grace — Grace  erected  it,  and 
reigns  there,  and  dispenses  all  blessings,  in  a  way  of  mere,  unmerited  favour.^ 

V.  1.  For  every  high  priest  bein^  taken  from  am^mg  men — Is,  till  he  is  taken, 
of  the  same  rank  witn  them :  and  ts  appointed — That  is,  is  wont  to  be  appointed : 
in  things  pertaining  to  Ood — To  bring  Qod  near  to  men,  and  men  to  God :  that 
he  may  ofier  both  gijts — Out  of  things  inanimate,  and  animal  sacrifices. 

2.  Who  can  have  compassion — In  proportion  to  the  offence :  so  the  Greek  word 
sig^ufies :  on  tke  igiufrant — Them  that  are  in  error :  and  the  wandering — Them 
that  are  in  sin :  seeing  himself  also  is  compassed  with  infirmity — Even  with  sinfdl 
infirmity,  and  so  needs  the  compassion  which  he  shows  to  others. 

4.  The  apostle  begins  here  to  treat  of  the  priesthood  of  Christ.  The  sum  of 
what  he  observes  concerning  it  is,  whatever  is  excellent  in  the  Levitical  priest- 
hood is  in  Christ,  and  in  a  more  eminent  manner.  And  whatever  is  wanting  in 
those  priests  is  in  him ;  arid  no  one  taketh  this  honour — The  priesthood,  to  him- 
telfj  but  he  that  is  called  of  God^  as  was  Aaron — And  his  posterity,  who  were  aj] 
ox  them  called  at  one  ana  the  same  time.  But  it  is  observable,  Aaron  did  nor 
preach  at  all ;  preaching  being  no  part  of  the  priestly  office. 

5.  So  also  Christ  glorified  not  himself  to  be  a  high  priest — That  is,  did  not  take 
this  honour  to  himself;  but  received  it  from  him  who  said^  7%ou  art  my  soh,  this 
denf  have  J  begotten  thee — Not  indeed  at  the  same  time :  for  his  generation  was 
ih>m  eternity. 

7.  The  sum  of  the  things  treated  of  in  the  7th  and  following  chapters  is  con- 
tained in  ver.  7-10,  and  in  this  sum  is  admirably  comprised  the  process  of  his 
passion  with  its  inmost  caases,  in  the  very  terms  used  by  the  evangelists ;  who  in 
ike  days  of  his  flesh — Those  two  days  in  particular,  wherein  his  sufferings  were 
at  the  height,  having  offered  up  prayers  and  supplications — Thrice,  with  strong 
crying  and  tears — In  the  garden,  to  him  that  was  able  to  save  him  from  death — 
Which  yet  he  endured,  in  obedience  to  the  will  of  his  Father,  and  lieing  heard  in 
that  which  he  particularly /«arf<i— When  the  cup  was  ofiered  him  first,  there  was 
set  before  him  that  horrible  image  of  a  painful,  shameful,  accursed  death,  which 
moved  him  to  pray  conditionally  against  it :  for  if  he  had  desired  it,  his  heavenly 
Father  would  have  sent  him  more  than  twelve  Iq^ons  of  angels  to  have  delivered 

*  PmIih  ii,  7.  f  Pulm  cz,  1. 


CHAPTER  V.  673 

was  able  to  save  him  from  death,  and  being  heard  in  that  he 

8  feared  ;  Though  he  was  a  Son,  yet  he  learned  obedience  by  the 

9  things  which  he  suffered,  And  being  perfected,  became  the 

10  author  of  eternal  salvation  to  all  that  obey  him,  Called  of  God  a 
high  priest  after  the  order  of  Melchisedec. 

11  Concerning  whom  we  have  many  things  to  say,  and  hard  to 

12  be  explained,  seeing  ye  are  become  dull  of  hearing,  For  whereas 
for  the  time  ye  ought  to  be  teachers,  ye  have  need  that  one  teach 
you  again,  which  are  the  first  principles  of  the  oracles  of  God, 
and  are  become  such  as  have  need  of  milk,  and  not  of  strong 

13  meat     For  every  one  that  useth  milk  is  unexperienced  in  the 

14  word  of  righteousness  ;  for  he  is  a  babe.  But  strong  meat  be- 
longeth  to  them  of  full  age,  to  them  who  have  their  senses  exer- 
cised by  habit  to  discern  both  good  and  evil. 


him.  But  what  he  most  exceedingly  feared  was,  the  weight  of  infinite  justice; 
the  being  braised  and  pat  to  grief  by  the  hand  of  Grod  himself.  Compared  with 
this,  every  thin^  else  was  a  mere  nothing.  And  yet,  so  greatly  did  he  even 
thirst  to  be  obedient  to  the  righteous  will  of  his  Father,  and  to  lay  down  even  his 
life  for  the  sheep,  that  he  vehemently  longed  to  be  baptized  with  this  baptism. 
Luke  xii,  50.  Indeed  his  human  nature  needed  the  support  of  Omnipotence,  and 
for  this  he  sent  up  strong  crying  and  tears :  but  throughout  his  wnole  life  he 
showed  that  it  was  not  the  sufferings  he  was  to  undergo,  but  the  dishonour  that 
sin  had  done  to  so  holy  a  God,  that  grieved  his  spotless  soul.  The  consideration 
of  its  being  the  will  of  Qod  tempered  his  fear,  and  afterward  swiUlowed  it  up. 
And  he  was  heard,  not  so  that  the  cup  should  pass  away,  but  so  that  he  drank  tt 
without  any  fear. 

8.  Though  he  were  a  Son — This  is  interposed,  lest  any  should  be  offended  at 
all  these  instances  of  human  weakness.  In  tne  garden  how  fi«quently  did  he  call 
Qod  his  Father  1  Matt,  xxvi,  39,  dec. ;  and  hence  it  most  evidently  appears  that 
his  being  the  Son  of  God  did  not  arise  merely  from  his  resurrection ;  yet  teamed 
he — The  word  learned^  premised  to  the  Word  suffered^  elegantly  shows  how  will- 
ingly he  learned.  He  learned  obedience  when  he  began  to  suffer,  when  he  applied 
himself  to  drink  that  cup;  obedience  in  suffering  and  dying. 

9.  And  being  perfeOed— By  sufferings,  chap,  ii,  10,  brought  through  all  to  glory, 
he  became  the  author— The  procuring  and  efficient  cause,  of  eternal  salvaSan  to 
all  that  obey  him — By  doing  and  suffering  his  whole  will. 

ID.  Calted—The  Greek  word  here  properly  signifies  sumamed.  His  name  is, 
the  Son  of  (Jod.  The  Holv  Ghost  seems  to  have  concealed  who  Melchisedec 
was  on  purpose  that  he  might  be  the  more  eminent  type  of  Christ.  This  only  we 
know,  that  ne  was  a  priest,  and  king  of  Salem  or  Jerusalem. 

11.  Concerning  vkom—The  apostle  here  begins  an  important  digression, 
wherein  he  reproves,  admonishes,  and  exhorts  the  Hebrews.  IfS^—Preachers 
of  the  Gtospel,  have  many  things  to  say  and  hard  to  be  e:qflained— Though  not  so 
much  from  the  subject  matter,  as  from  your  slothfulness  in  considering,  and  dul- 
ness  in  apprehending  the  things  of  GJod. 

12.  Ye  have  need  that  one  teach  you  again  which  are  the  first  principles  of  it' 
ligion.  Accordingly  these  are  enumerated  in  the  first  verse  of  the  ensuing  cnap- 
ter.    And  have  need  of  mUk— The  first  and  plainest  doctrines. 

13.  Every  one  that  useth  milk— -ThaX  neither  desires,  nor  can  digest  any  thing 
else,  ((Otherwise  strong  men  use  milk :  but  not  milk  chiefly,  and  much  less  that 
only,)  is  unexperienced  in  the  word  of  righteousness— The  sublimer  truths  of  the 
Gk)spel.  Such  are  all  who  desire,  and  can  digest  nothing  but  the  doctrine  of  jus- 
tification and  imputed  righteousness. 

14.  But  strong  meai-^Those  sublimer  tnuhs  relating  to  perfection,  chap,  vi,  L 
belong  to  them  of  full  age  who  by  habit— Habit  here  signifies  strength  of  spiritual 
understanding,  arising  from  maturity  of  spiritual  age :  by,  or  in  consequence  of 
this  habit,  they  exercise  themselves  in  these  things  with  ease,  readiness,  cheer- 
fulness, and  profit. 


674  HEBREWS. 

VI.     Therefore  leaying  the  principles  of  the  doctrine  of  Christ,  let 
U8  go  on  to  perfection ;  not  laying  again  the  foundation  of  re- 

2  pentance  from  dead  works,  and  of  faith  in  God,  Of  the  doctrine 
of  baptisms  and  laying  on  of  hands,  and  the  resurrection  of  the 

3  dead,  and  eternal  judgment    And  this  we  will  do,  if  God  permit 

4  For  it  is  impossible  for  those  who  were  once  enlightened,  and 
have  tasted  the  heavenly  gift,  and  been  made  partakers  of  the 

5  Holy  Ghost,  And  have  tasted  the  good  word  of  God,  and  the 

6  powers  of  the  world  to  come.  And  have  fallen  away,  to  renew 
them  again  unto  repentance,  seeing  they  crucify  to  themselves 

7  the  Son  of  God  afresh,  and  put  him  to  an  open  shame.  For  the 
earth  which  drinketh  in  the  rain  that  cometh  often  upon  it,  and 
bringeth  forth  herbage,  meet  for  them  for  whom  it  is  tilled,  re- 

8  ceiveth  blessing  from  God.  But  that  which  beareth  thorns  and 
briers  is  rejected  and  nigh  unto  a  curse,  whose  end  is  to  be 

0  burned.     But,  beloved,  we  arc  persuaded  better  things  of  you, 
10  and  things  that  accompany  salvation,  though  we  thus  speak.    For 

VI.  1.  Therefore  leaving  the  principles  of  the  doctrine  of  Christ — That  is,  say- 
ing no  more  of  them  for  the  present,  let  us  go  onto  perfecti^m  ;  not  laying  again 
ike  foundation  of  repentance  from  dead  works — From  open  sins,  the  very  first 
thing  to  be  insisted  on,  and  faith  in  Grod,  the  very  next  point.  So  St.  Paul  in  his 
very  first  sermon  at  Lystra,  Acts  liv,  15,  Turn  from  those  vanities  unto  the  liv- 
ing God.  And  when  thev  believed,  they  were  to  be  baptized  with  the  baptism 
(not  of  the  Jews,  or  of  John,  but)  of  Christ.  The  next  thing  was  to  lay  hands 
upon  them,  that  they  might  receive  the  Holy  Ghast ;  after  which  they  were  more 
fully  instructed,  touching  the  resurrection^  and  the  general  judgment,  called  e<*r- 
%al,  because  the  sentence  then  pronounced  is  irreversible,  and  the  effects  of  it 
remain  for  ever. 

3.  And  this  we  toill  do — We  will  go  on  to  perfection ;  and  so  much  the  more 
diligently,  because, 

4.  It  u  impossiUe  for  those  who  were  once  entigktened — With  the  light  of  the 
glorious  love  of  Grod  in  Christ,  and  have  tasted  the  heavenly  gift — Remission  of 
sins,  sweeter  than  honey  and  the  honeycomb,  and  been  made  partakers  of  the 
Holy  Ohost — Of  the  witness  and  the  fruits  of  the  Spirit. 

5.  And  have  tasted  the  good  word  of  GW— Have  had  a  relish  for,  and  a  delight 
in  it,  (Md  the  powers  of  the  world  to  come — Which  every  one  tastes  who  has  a 
hope  full  of  immortality.  Every  child  that  is  naturally  bom  first  sees  the  light, 
then  receives  and  tastes  proper  nourishment,  and  partakes  of  the  things  of  this 
world.  In  like  manner,  the  apostle  (comparing  ^iritual  with  natural  things^ 
speaJcs  of  one  bom  of  the  Spirit,  as  seeing  the  light,  tasting  the  sweetness,  ana 
partaking  of  the  things  of  the  world  to  come, 

6.  And  have  fallen  away — Here  is  not  a  supposition,  but  a  plain  relation  of 
fact  The  apostle  here  describes  the  case  of  those  who  have  cast  away  both  the 
power  and  rorm  of  godliness;  who  have  lost  both  their  faith,  hope,  and  love, 
ver.  10,  &c.,  and  that  wilfully,  chap,  x,  90.  Of  these  wilful,  total  apostates,  he 
declares  it  is  impossible  to  renew  them  again  to  repentaneCj  (thougn  they  were 
renewed  once,)  either  to  the  foundation,  or  any  thing  built  thereon ;  seeing  they 
Cfueify  the  Son  of  God  afresh — They  use  him  with  the  utmost  indignity,  and  put 
him  to  an  open  shame — Causing  his  glorious  name  to  be  blasphemed. 

8.  T^hat  which  beareth  thorns  and  briers — Only  or  chiefly,  w  rejected — No  more 
labour  is  bestowed  upon  it;  whose  end  is  to  be  bumet^As  Jerusalem  was  shortly 
after. 

9.  But  beloved — In  this  one  place  he  calls  them  so.  He  never  uses  this  appel- 
lation but  in  exhorting :  we  are  persuaded  of  you  things  that  accompany  salvation 
— We  are  persuaded  you  are  now  saved  from  your  sins ;  and  that  ye  have  thai 
faith,  love,  and  holiness,  which  lead  to  final  salvation,  though  we  thus  speak— To 
warn  you,  lest  you  should  fall  from  your  present  steadfastness. 

10.  For— Ye  give  plain  proof  of  your  faith  and  love,  which  the  righteous  God 
will  surely  reward. 


CHAPTER  VI.  6» 

God  is  not  unrighteous,  to  forget  your  work  and  labour  of  love, 
which  ye  have  showed  toward  his  name  in  that  ye  have  minis- 

11  tered  to  the  saints,  and  do  minister.  But  we  desire  that  every 
one  of  you  may  show  unto  the  end  the  same  diligence  to  the 

12  full  assurance  of  hope,  That  ye  be  not  slothful,  but  followers  of 
tfiem,  who  through  faith  and  long  suffering  inherited  the  pro- 

13  mises.     For  when  God  made  the  promise  to  Abraham,  because 

14  he  could  swear  by  no  greater,  he  swore  by  himself,  8a3ring, 
*  Surely  blessing  I  will  bless  thee,  and  multiplying  I  will  multi- 

15  ply  thee.    And  so,  after  he  had  patiently  waited,  he  obtained  the 

16  promise.    For  men  verily  swear  by  the  greater,  and  an  oath  for 

17  confirmation  is  to  them  an  end  of  all  contradiction.  Wherefore 
God,  being  willing  to  show  more  abundantly  to  the  heirs  of  the 
promise  the  unchangeableness  of  his  counsel,  interposed  by  an 

18  oath :  That  by  two  unchangeable  things,  in  which  it  was  impos- 
sible for  God  to  lie,  we  might  have  strong  consolation,  who 

19  have  fled  to  lay  hold  on  the  hope  set  before  us.  Which  hope  we 
have  as  an  anchor  of  the  soul,  both  sure  and  steadfast,  and  which 

90  entereth  into  the  place  within  the  veil.  Whither  Jesus  our  fore- 

11.  But  we  desire  you  mav  show  the  same  diligence  utUo  the  end — And  there- 
fore we  thus  speaJk,  to  the  jfuU  assurance  of  Aope-— Which  you  cannot  expect,  if 
you  abate  your  diligence.  The  full  CLSsurance  of  faith  relates  to  present  pardon : 
the  fuU  assurance  of  hope  to  future  glory.  The  former  is  the  highest  degree  of 
Divine  evidence  that  Qod  is  reconciled  to  me  in  the  Son  of  his  love :  the  latter  is 
the  same  degree  of  Divine  evidence  (wrought  in  the  soul  by  the  same  immediate 
inspiration  of  the  Holy  Ghost)  of  persevering  grace,  and  of  eternal  glory.  So 
much,  and  no  more,  as  faith  every  moment  beholds  with  open  face^  so  much 
does  hope  see,  to  all  eternity.  But  this  assurance  of  faith  and  nope  is  not  an 
opinion,  not  a  bare  construction  of  Scripture,  but  is  giyen  immediately  by  the 
power  of  the  Holy  Ghost ;  and  what  none  can  have  for  another,  but  for  nimself 
only. 

13.  Inherited  the  promises — The  promised  rest ;  paradise. 

13.  For — ^Ye  have  abundant  encouragement,  seeing  no  stronger  promise  could 
be  made,  than  that  ereat  promise  which  Gk>d  made  to  Abraham,  ana  in  him  to  us. 

15.  After  he  had  waited — Thirty  years,  he  obtained  the  promise — Isaae^  the 
pledge  of  all  the  promises. 

16.  Men  generally  swear  by  Him  who  is  infinitely  ^eaier  than  themselves, 
and  an  oath  far  confirmation,  to  confirm  what  is  promised  or  asserted,  usually 
puts  an  end  to  all  contradiction.  This  shows  that  an  oath  taken  in  a  religious 
manner  is  lawfhl  even  under  the  Gk)spel :  otherwise  the  apostle  would  nev«r 
have  mentioned  it  with  so  much  honour^  as  a  proper  means  to  confirm  the  truth. 

17.  God  interposed  by  an  oath — Amazmg  condescension !  He  who  is  greatest 
of  all  acts  as  if  he  were  a  middle  person,  as  if  while  he  swears,  he  were  less 
than  himself,  by  whom  he  swears.  Thou  that  hearest  the  promise,  dost  thou  not 
yet  believed 

t  18.  That  by  two  unchangecJfle  things — His  promise  and  his  oath,  in  either, 
much  more  in  both  of  which,  it  was  impossible  for  Qod  to  lie,  we  might  have  strong 
consolation — Swallowing  up  all  doubt  and  fear ;  who  have  fiedr-^Afier  having 
been  tossed  bv  many  storms,  to  lay  hold  on  the  hope  set  before  us—On  Christ  the 
object  of  our  nope,  and  the  glorv  we  hope  for  through  him. 

19.  l^ich  hope  in  Christ  we  have  as  an  anchor  of  the  soul — Entering  Into  hea- 
ven itself,  and  fixed  there,  within  the  veil — Thus  he  slides  back  to  the  priesthood 
of  Christ. 

90.  A  forerunner  uses  to  be  less  in  dignity  than  those  that  are  to  follow  him. 
But  it  is  not  so  here ;  for  Christ  who  is  gone  before  us,  is  Infinitely  superior  to 
us.  What  an  honour  is  it  to  believers  to  have  so  glorious  a  (brenmner,  now 
appearing  in  the  presence  of  Gtod  for  them ! 

*  Oenatis  zzii,  17. 


576  HEBREWS. 

runner  is  entered  (tn  us,  who  is  made  a  high  priest  for  ever 
after  the  order  of  Melchisedec. 
VII.     For  this  Melchisedec,  king  of  Salem,  priest  of  the  most  hiffh 
God,  *who  met  Abraham  returning  from  the  slaughter  of  the 

2  kings  and  blessed  him,  To  whom  also  Abraham  divided  a  tenth 
part  of  all  the  spoils;  being  by  interpretation,  first,  king  of 
righteousness,  and  then  king  of  Salem  also,  which  is  king  of 

3  peace :  Without  father,  without  mother,  without  pedigree,  har- 
ing  neither  beginning  of  days  nor  end  of  life,  but  being  made 

4  like  the  Son  of  God,  remaineth  a  priest  continually.  Now  con- 
sider how  great  this  man  was^  to  whom  even  the  patriarch 

5  Abraham  gave  the  tenth  of  the  spoils.  And  verily  they  of  the 
sons  of  Levi,  who  receive  the  priesthood,  have  a  conmiandment 
(according  to  the  law)  to  take  tithes  of  the  people,  that  ia,  of 
their  brethren,  though  they  come  out  of  the  loins  of  Abraham, 

6  But  he  whose  pedigree  is  not  from  them,  took  tithes  of  Abra- 

7  ham,  and  blessed  him  who  had  the  promises :  And  without  all 

8  contradiction,  the  less  is  blessed  of  the  greater.  And  here  men 
that  die  receive  tithes :  but  there,  he,  of  whom  it  is  testified  that 

9  he  liveth.  And  even  Levi,  who  receiveth  tithes,  paid  tithes  (so  to 
10  speak)  through  Abraham.     For  he  was  yet  in  the  loins  of  his 

VII.  1.  TJtie  sum  of  this  chapter  is,  Christ,  as  appears  from  his  type,  Melchise- 
dec who  was  ^eater  than  Abraham  himself,  from  whom  Levi  descended,  has 
a  priesthood  altogether  excellent,  new,  firm,  peri>etual. 

2.  Being  first — According  to  tne  meaning  of  his  own  name,  king  of  righteous- 
nesif  Men— According  to  the  name  of  his  city,  king  ofpeace-So  in  him  as  in 
Christ,  righteousness  and  peace  were  joined.  And  so  they  are  in  aU  that  believe 
in  him. 

3.  WUJunil  father^  vntkout  mothery  without  pedigree — Recorded,  without  any 
account  of  his  descent  from  any  ancestors  of  the  priestly  order :  kaving  neilker 
beginning  of  day s  nor  end  of  life — Mentioned  by  Moses;  but  being — In  all  these 
respects,  made  like  the  Son  of  God — Who  is  really  without  faiier — As  to  his 
human  nature ;  without  mother— As  to  his  Divine ;  and  in  this  also,  wiihoui 
pedigree — Neither  descended  from  any  ancestors  of  the  priestly  order:  remaineth 
a  priest  continually — Nothing  is  recorded  of  the  death  or  successor  of  Mel- 
chisedec. But  Christ  alone  does  really  remain  without  death  and  without  suc- 
cessor. 

4.  The  greatness  of  Melchisedec  is  described  in  all  the  preceding  and  follow- 
ing particulars.  But  the  most  manifest  proof  of  it  was,  that  Abraham  gave  him 
tithes,  as  to  a  priest  of  Grod  and  a  superior ;  though  he  was  himself  a  patriarch, 
greater  than  a  king,  and  a  progenitor  of  many  kings. 

5.  T!iU  sons  of  Levi  take  tvUies  of  their  brethren — Sprung  from  Abraham  as 
well  as  themselves.  The  Levites  therefore  are  greater  than  they;  but  the  priests 
are  greater  than  the  Levites ;  the  patriarch  Abraham  than  the  priests,  ana  Mel- 
chisedec than  him. 

6.  He  who  is  not  from  them — The  Levites ;  blessed — Another  proof  of  his 
superiority ;  even  him  that  had  the  promises — That  was  so  highly  favoured  of 
dod.  When  St.  Paul  speaks  of  Christ,  he  says,  the  promise;  promises  refer  to 
other  blessings  also. 

7.  The  less  is  *fe«^<i— Authoritatively  of  the  greater, 

8.  And  here — In  the  Levitical  priesthood ;  ovJt  there— hi  the  case  of  Melchi- 
sedec; he  of  whom  it  is  testified  that  he  liveth — Who  is  not  spoken  of,  as  one 
that  died  for  another  to  succeed  him :  but  is  represented  only  as  living,  no  men- 
tion being  made  either  of  his  birth  or  death. 

9.  And  even  Levi,  who  receiveth  tithes — Not  in  person,  but  in  his  successors, 
as  it  were,  paid  tUhes—ln  the  person  of  Abraham. 

*  Gen.  zir,  IS,  6lc 


CHAPTER  VII.  677 

]  1  Oather,  when  Melchisedec  met  him.  Now  if  perfection  had  been 
by  the  Levitical  priesthood,  (for  under  it  the  people  received  the 
law,)  what  farther  need  was  there  that  another  priest  should 
rise,  after  the  order  of  Melchisedec,  and  not  be  called  after  the 

12  order  of  Aaron  ?     For  the  priesthood  being  changed,  there  is 

13  also  necessarily  a  change  of  the  law.  For  he,  of  whom  these 
things  arc  spoken,  pertaineth  to  another  tribe,  of  which  no  man 

14  attended  on  the  altar.  For  it  is  evident,  that  our  Lord  sprung 
out  of  Judah,  of  which  tribe  Moses  spake  nothing  concerning 

15  the  priesthood.     And  it  is  qtill  far  more  evident,  that  another 

16  priest  is  raised  up  after  the  likeness  of  Melchisedec,  Who  was 
made  not  after  the  law  of  a  carnal  commandment,  but  after  the 

17  power  of  an  endless  life ;  For  it  is  testified.  Thou  art  a  priest 

18  for  ever,  after  the  order  of  Melchisedec.  For  verily  there  is  a 
disannulling  of  the  preceding  commandment,  for  the  weakness 

19  and  unprofitableness  thereof.  For  the  law  made  nothing  per- 
fect, but  the  bringing  in  of  a  better  hope  did^  by  which  we  draw 

20  nigh  to  God.     And  inasmuch  as  he  was  not  made  a  priest  with- 

21  out  an  oath :  (For  those  priests  were  made  without  an  oath,  but 
this  with  an  oath,  by  him  that  said  unto  him,  The, Lord  sware, 

11.  The  apostle  now  demonstrates  that  the  Levitical  priesthood  must  jrield  to 
the  priesthood  of  Christ,  because  Melchisedec,  after  whose  order  he  is  a  priest, 
1.  Is  opposed  to  Aaron,  ver.  11,  14.  2.  Hdih  no  end  of  life^  ver.  15-19,  but 
remainetn  a  priest  continually.  If  now  perfection  were  oy  the  Levitical  priest- 
hood— If  this  perfectly  answered  all  God's  designs,  and  man's  wants ;  (for  under 
it  the  people  received  the  law — Whence  some  might  infer  that  perfection  was  by 
that  priesthood,)  what  farther  need  was  there  that  another  priest — Of  a  new  order, 
should  be  set  up  1  From  this  sin^^le  consideration  it  is  plain,  that  both  the  priest- 
hood and  the  law,  which  were  inseparably  connected,  were  now  to  give  way  to 
a  better  priesthood,  and  more  excellent  dispensation. 

12.  For — One  of  these  cannot  be  changed  without  the  other. 

13.  But  the  priesthood  is  manifestly  changed  from  one  order  to  another,  and 
from  one  tribe  to  another.  For  he  of  whom  these  things  are  spoken — Namely. 
Jesus,  vertaineth  to  another  tribe — That  of  Judah:  of  which  no  man  was  suffered 
by  the  law  to  attend  on,  or  minister  at  the  altar. 

14.  For  it  is  evident  that  our  Lord  sprung  out  of  Judah — Whatever  difficulties 
have  arisen  since,  during  so  long  a  tract  of  time,  it  was  then  clear  beyond 
dispute. 

15.  And  it  is  far  more  evident  that — Both  the  priesthood  and  the  law  are 
changed,  because  the  priest  now  raised  up  is  not  only  of  another  tribe,  but  of  a 
quite  different  order. 

16.  Tf^  15  made— A  priest,  not  after  the  law  of  a  carnal  commandment — Not 
according  to  the  Mosaic  law,  which  consisted  chiefly  of  commandments,  that 
were  carnal,  compared  to  the  spirituality  of  the  Gospel ;  hut  after  the  power  of 
an  endless  life — W  hich  he  has  in  himself,  as  the  eternal  Son  of*  G^od. 

18.  For  there  is  implied  in  this  new  and  everlasting  priesthood,  and  in  the  new 
dispensation  connected  therewith,  a  disannulling  of  the  preceding  eommandmeni 
— An  abrogation  of  the  Mosaic  law ;  for  the  weakness  and  unproJUablen$ss  there' 
of— For  its  insufficiency  either  to  justify  or  to  sanctify. 

19.  For  the  toir— Taken  by  itself,  separate  from  the  Gospel,  made  nothing  per" 
feet — Could  not  perfect  its  votaries,  either  in  faith  or  love,  in  happiness  or  holi- 
ness ;  but  the  bringing  in  of  a  better  hope—Oi  the  Gk)spel  dispensation,  which 
gives  us  a  better  ground  of  confidence,  does :  By  which  we  draw  nigh  to  God — 
Yea,  so  nigh  as  to  be  one  Spirit  with  him.    And  this  is  true  perfection. 

30.  And— The  greater  solemnity  wherewith  he  was  made  priest,  ftrther  prorei 
the  superior  excellency  of  his  priesthood. 

31.  The  Lord  sware,  and  wiu  not  repent — Hence  also  it  appears  that  his  is  at 
unchangeable  priesthood. 

37 


CHAPTER  Vin.  679 

5  being  priests  that  offer  gifts,  according  to  the  law,  Who  serve 
after  the  pattern  and  shadow  of  heavenly  things,  as  Moses  waa 
admonished  of  God,  when  he  was  about  to  £nish  the  tabernacle ; 
for,  saith  he,  *  See  thou  make  all  things  according  to  the  model 

6  which  was  shown  thee  in  the  mount.  But  he  hath  now  obtained 
a  more  excellent  ministry,  by  how  much  better  a  covenant  he  is 

7  a  mediator  of,  which  is  established  upon  better  promises.  For 
if  the  first  had  been  faultless,  no  place  would  have  been  sought 

8  for  a  second.  But  finding  fault  with  them,  he  saith,  f  Behold, 
the  days  come,  saith  the  Lord,  when  I  will  make  a  new  cove- 

9  nant  with  the  house  of  Israel,  and  with  the  house  of  Judah :  Not 
according  to  the  covenant  which  I  made  with  their  fathers,  in  the 
day  when  I  took  them  by  the  hand,  to  lead  them  out  of  the  land 
of  Egypt,  because  they  continued  not  in  my  covenant,  and  I 

10  regarded  them  not,  saith  the  Lord.  For  this  is  the  covenant 
which  I  will  make  with  the  house  of  Israel  after  those  days, 
saith  the  Lord :  I  will  put  my  laws  in  their  minds,  and  write 
them  on  their  hearts,  and  I  will  be  to  them  a  God,  and  they  shall 


a  ^iest — At  all,  consistently  with  the  Jewish  institutions,  there  being — Other 
pnesls — To  whom  alone  this  office  is  allotted. 

6.  lV%o  serve — The  temple,  which  was  not  yet  destroyed ;  afler  the  pattern  and 
shadow  of  heavenly  things — Of  spiritual,  evangelical  worship,  and  of  everlasting 
glory :  the  pattern,  somewhat  like  the  strokes  pencilled  oat  upon  a  piece  of  fine 
linen,  whicn  exhibit  the  figures  of  leaves  and  flowers,  but  have  not  yet  received 
their  splendid  colours  and  curious  shades :  and  shadow,  or  shadowy  representa- 
tion, which  gives  vou  some  dim  and  imperfect  idea  of  the  body,  but  not  the  fine 
features,  not  the  distinguishing  air,  none  of  those  living  graces  which  adorn  the 
real  person.  Yet  both  the  pattern  and  shadow  lead  our  minds  to  something 
nobler  than  themselves ;  the  pattern  to  that  (holiness  and  glory)  which  complete 
it :  the  shadow,  to  that  which  occasions  it. 

6.  And  now  he  hath  obtained  a  more  excellent  ministry — His  priesthood  as 
much  excels  theirs  as  the  promises  of  the  Grospel  (whereof  he  is  a  surety)  excel 
those  of  the  law.  These  better  promises  are  specified,  ver.  10,  11.  Those  in  the 
law  were  mostly  temporal  promises. 

7.  For  if  the  first  had  been  faultless — If  that  dispensation  had  answered  all 
Grod's  designs  and  man^s  wants,  if  it  had  not  been  w^ak  and  unprofitable,  unable 
to  make  any  thing  perfect,  no  place  would  have  been  for  a  second. 

8.  But  there  is;  for,  finding  fauU  with  ihem — Who  were  under  the  old  cove- 
nant ;  he  saithj  I  make  a  new  covenarU  with  the  house  of  Israelr—Wiihi  all  the 
Israel  of  Grod,  in  all  ages  and  nations.  It  is  new  in  many  respects,  (though  not 
as  to  the  substance  of  it.)  1.  Being  ratified  by  the  death  of  Christ.  2.  Freed 
from  those  burdensome  ntes  and  ceremonies.  3.  Containing  a  more  full  and 
clear  account  of  ^i ritual  religion.  4.  Attended  with  larger  influences  of  the 
Spirit.    5.  Extended  to  all  men ;  and  6.  Never  to  be  abolished. 

9.  When  I  took  them  by  the  hand — With  the  care  and  tenderness  of  a  parent ; 
and  just  while  this  was  fresh  in  their  memory,  they  obeyed.  But  presently  after 
they  shook  off  the  yoke,  they  continued  not  in  my  covenant,  and  I  regarded  them 
notr-^o  that  covenant  was  soon  broken  in  pieces. 

10.  This  is  the  covenant  I  will  make  after  those  days — Afler  the  Mosaic  dispen- 
sation is  abolished :  JwUlvut  my  laws  %n  their  minds— I  will  open  their  eyes  and 
enlighten  their  understanding  to  see  the  true,  full,  spiritual  meaning  thereof; 
and  write  them  on  their  heartsh^o  that  they  shall  inwardly  experience  whatever 
I  have  commanded:  and  I  will  be  to  them  a  Ood^Their  all-sufficient  portion, 
and  exceeding  great  reward ;  and  they  shall  be  to  me  a  people— My  treasure,  my 
beloved,  loving,  and  obedient  children. 

*  Ezod.  zzr,  40.  f  Jer.  zxzi,  31,  ^Ec 


580  HEBREWS. 

11  be  to  me  a  people:  And  they  shall  not  teach  every  one  hii 
neighbour,  and  every  one  his  brother,  saying,  Know  the  Lord ; 
for  they  shall  all  know  me,  from  the  least  even  to  the  greatest. 

12  For  I  will  be  merciful  to  their  unrighteousness,  and  their  sins 

13  and  their  iniquities  will  I  remember  no  more.  In  saying  a  new 
covenant,  he  hath  antiquated  the  first :  now  that  which  is  anti* 
quated  and  decayed,  is  ready  to  vanish  away. 

IX.      And  verily  the  first  covenant  also  had  ordinances  of  worship 

2  and  a  worldly  sanctuary.  For  the  first  tabernacle  was  prepared, 
in  which  w<is  the  candlestick,  and  the  table,  and  the  show  bread ; 

3  which  is  called  the  holy  place.   And  beyond  the  second  veil,  the 

4  tabernacle,  which  is  called  The  holy  of  holies,  Having  the 
golden  censer,  and  the  ark  of  the  covenant,  overlaid  roimd 
about  with  gold,  wherein  was  a  golden  pot  having  the  manna, 
and  Aaron's  rod  that  blossomed,  and  the  tables  of  the  covenant : 

5  And  over  it  were  the  cherubim  of  glory,  shadowing  the  mercy 

6  seat ;  of  which  we  cannot  now  speak  particularly.  Now  these 
things  being  thus  prepared,  the  priests  go  always  into  the  first 

11.  And  they — Who  are  under  this  covenant  (though  in  other  respects  they 
will  have  need  to  teach  each  other  to  their  lives'  end,  yet)  shall  not — Need  to 
teach  every  one  his  brother^  sayings  Know  the  Lord ;  for  they  shall  all  know  wie — 
All  real  Christians, ^t-mti  the  least  to  the  greatest — In  this  order  the  saving  know- 
ledge of  Gk)d  ever  did  and  ever  will  proceed,  not  first  to  the  greatest,  and  then 
to  the  least.  But  the  Lord  will  save  the  tents,  the  poorest,  of  Judah  first,  that 
the  glory  of  the  house  of  David,  the  royal  seed,  and  the  glory  of  the  inhabit- 
ants of  Jerusalem,  the  nobles  and  the  ricn  citizens,  do  not  magnify  themselves, 
Zech.  xii,  7. 

13.  JTor  I  will — Justify  them,  which  is  the  root  of  all  true  knowledge  of  GJod. 
This  therefore  is  God's  method.  First,  a  sinner  is  pardoned :  then,  ne  knows 
God,  as  gracious  and  merciful :  then  God's  laws  are  written  on  his  heart :  he  is 
God's,  and  God  is  his. 

13.  In  saying  a  new  covenant^  he  hath  antiquated  the  first — Hath  shown  that  it 
is  disannulled  and  out  of  date :  now  thai  which  is  antiquated  is  ready  to  vanish 
away — As  it  did  quickly  after,  when  the  temple  was  destroyed. 

IX.  1.  The  first  covenant  had  ordinances  o/ outward  worship^  and  a  worldly— ^ 
A  visible,  material  sanctuary  or  tabernacle.  Of  this  sanctuary  he  treats,  ver. 
3,  5.    Of  those  ordinances,  ver.  6,  10. 

2.  The  first — The  outward  tabernacle,  in  which  was  the  candlestick,  and  the 
table ;  the  show  bread,  shown  continually  before  Gkxi  and  all  the  people,  consist- 
ing of  twelve  loaves,  according  to  the  number  of  the  tribes,  was  placed  on  this 
table  in  two  rows,  six  upon  one  another  in  each  row.  This  candlestick  and 
bread  seem  to  have  tyi)ificd  the  light  and  life,  which  are  more  largely  dispensed 
under  the  Gospel,  by  him  who  is  the  light  of  the  world,  and  the  bread  of  life. 

3.  The  second  Tci/— Divided  the  holy  place  from  the  most  holy,  as  the  first  veil 
did  the  holy  place  from  the  courts. 

4.  Having  the  golden  cenjer-— Used  by  the  high  priest  only,  on  the  great  day 
of  atonement;  and  the  ark  or  chest  of  the  covenant — So  called  from  the  tables 
of  the  covenant  contained  therein ;  wherein  was  the  manna — The  monument  of 
Gkxi's  care  over  Israel;  and  Aaron^s  rod — The  monument  of  regular  priesthood; 
and  the  tables  of  the  covenant — The  two  tables  of  stone,  on  which  the  ten  com- 
mandments were  written  by  the  finger  of  Qod ;  the  most  venerable  monument 
of  all. 

6.  And  over  it  were  the  cherubim  of  glory — Over  which  the  glory  of  Qod  used 
to  appear.  Some  suppose  each  of  these  had  four  faces,  and  so  represented  the 
Three-one  God,  with  the  manhood  assumed  by  the  second  person ;  with  out- 
spread wings  shadowing  the  mercy  seat — Which  was  a  lid  or  plate  of  gold  cover* 
ini;  the  ark. 

illiotfyi— Every  day;  accomplishing  ihHr  jervtcei— Lighting  their  lamps, 


\ 


CHAPTER  IX.  681 

7  tabernacle,  accomplishing  their  services.  But  into  the  second, 
only  the  high  priest,  once  a  year,  not  without  blood,  which  he 

8  oifereth  for  himself  and  the  errors  of  the  people :  The  Holy 
Ghost  evidently  showing  this,  that  the  way  into  the  holiest  was 
not  yet  made  manifest,  while  the  first  tabernacle  was  still  8ub« 

9  sisting.  Which  t^  a  figure  for  the  time  present,  in  which  arc 
offered  both  gifts  and  sacrifices,  which  cannot  perfect  the  wor- 

10  shipper  as  to  his  conscience,  Oply  with  meats  and  drinks,  and 
divers  washings,  and  carnal  ordinances,  imposed  till  the  time  of 

11  reformation.  But  Christ  being  come,  a  high  priest  of  good 
things  to  come,  through  a  greater  and  more  perfect  tabernacle, 

12  not  made  with  hands,  that  is,  not  of  this  creation.  And  not  by 
the  blood  of  goats  and  calves,  but  by  his  own  blood,  entered  in 
once  for  all  into  the  holy  place,  having  obtained  eternal  redemp- 

13  tion  for  us.  For  if  the  blood  of  bulls  and  goats,  and  the  *  ashes 
of  a  heifer  sprinkling  the  unclean,  sanctifieOi  to  the  purifying  of 

14  the  flesh :  How  much  more  shall  the  blood  of  Christ,  who  through 
the  eternal  Spirit  offered  himself  without  spot  to  God,  purge  our 

15  conscience  from  dead  works,  to  serve  the  living  God  ?  And  for 
this  end  he  is  the  Mediator  of  the  new  covenant,  that  by  means 

changing  the  show  bread,  burning  incense,  and  sprinkling  the  blood  of  the  sin- 
offering. 

7.  Errors — That  is,  sins  of  ignorance ;  to  which  only  those  atonements  ex- 
tended. 

8.  The  Holy  Qhost  evidently  showing— By  this  token,  tkiU  the  way  into  the 
holiest — Into  heaven,  toas  not  made  manifest — ^Not  so  clearly  revealed,  vfkUe 
the  first  tabernacle — And  its  service,  were  still  subsisting — And  remaining  in 
force. 

9.  Which — Tabernacle,  with  all  its  famitnre  and  services,  is  a  fignre  or  type 
of  good  things  to  come.     Which  cannot  perfect  the  worshipper— -if either  the 

Eriest,  nor  him  who  brought  the  offering ;  as  to  his  conscience—-^  that  he  should 
e  no  longer  conscious  of  the  guilt  or  power  of  sin.    Observe,  the  temple  was  as 
yet  standing. 

10.  They  could  not  so  perfect  him,  with  all  their  train  of  precepts  relating  to 
meats  and  drinks,  and  carnal,  gross,. external  ordinances;  and  were  therefore 
imposed  only  till  the  time  of  reformation — Till  Christ  came. 

11.  A  high  priest  of  good  things  to  come — Described  ver.  15 ;  entered  through 
a  greater— 'Thait  is,  a  more  noble  and  perfect  tabernacle — Namely,  his  own  body; 
not  of  this  creation — Not  framed  by  man  as  that  tabernacle  was. 

12.  The  holy  place — Heaven ;  for  us — All  that  believe. 

13.  If  the  ashes  of  a  heifer — Consumed  bv  fire  as  a  sin-offering,  being  sprinkled 
on  them  who  were  legally  unclean  purified  the  flesh — Removed  that  legal  on* 
cleanness,  and  readmitted  them  to  the  temple,  and  the  congregation. 

14.  How  much  m4fre  shaU  the  blood  of  Christ — The  merit  or  all  his  sufferings ; 
who  through  the  eternal  Spirit — The  work  of  redemption  being  the  work  of  the 
whole  Tnnity.  Neither  is  the  second  person  alone  concerned  even  in  the  amaz- 
ing condescension  that  was  needfhl  to  complete  it.  The  Father  delivers  up  the 
kingdom  to  the  Son :  and  the  Holy  Ghost  becomes  the  gift  of  the  Messiah, 
being,  as  it  were,  sent  according  to  his  good  pleasure :  offered  himself—lntnitely 
more  precious  than  any  created  victim,  and  that  without  spot  to  God;  pwrgf  our 
conscience — Our  inmost  soul,  from  dead  works — From  all  the  inward  and  out- 
ward works  of  the  devil,  which  spring  from  spiritual  death  in  the  soul,  and  lead 
to  death  everlasting;  to  serve  the  liviTig  Oodr—bk  the  life  of  faith,  in  perfect  love, 
and  spotless  holiness  t 

15.  And  for  this  end  he  is  the  Msdiator  of  a  new  cavenantj  that  they  who  an 
called — To  the  engagements  and  benefits  thereof;  might  receive  the  gtenuU  inkt* 

•  Norn,  xiz,  17, 18,  IQ. 


868  HEBREWS. 

of  death  for  the  redemption  of  the  transgressors  that  were  under 
the  first  covenant,  they  who  are  called  might  receive  the  promise 
10  of  the  eternal  inheritance.    For  where  such  a  covenant  isj  there 
must  also  necessarily  be  the  death  of  him  by  whom  the  covenant 
17  is  confirmed.     For  the  covenant  is  of  force  after  he  is  dead ; 
whereas  it  is  of  no  strength  while  he  by  whom  it  is  confirmed 
16  liveth.    Whence  neither  was  the  first  covenant  originally  trans- 
10  acted  without  blood.    For  when  Moses  had  spoken  all  the  com* 
mandments  according  to  the  law,  to  all  the  people,  he  took  the 
blood  of  calves  and  of  goats,  with  water,  and  scarlet  wool,  and 
hyssop,  and  the  book  itself,  and  sprinkled  all  the  people,  sajing, 
90  *  This  is  the  blood  of  the  covenant,  which  God  hath  enjoined 
21  unto  you.    And  in  like  manner  he  sprinkled  with  blood  both  the 
28  tabernacle  and  all  the  vessels  of  the  service.     And  almost  all 
things  are  according  to  the  law  purified  with  blood,  and  without 
23  shelling  of  blood  Uiere  is  no  forgiveness.     It  was  therefore  ne- 
cessary, that  the  patterns  of  things  in  heaven  should  be  purified 
by.  these,  but  the  heavenly  things  themselves  by  better  sacrifices 


riUimu^  promised  to  Abraham :  not  by  means  of  legal  sacrifices,  but  of  his  meri- 
torious actUh :  for  the  redemvHon  of  the  tratisgressors  that  were  urtder  the  Jirst 
€^mtna'nt — That  is,  for  the  redemption  of  transgressors  from  the  guilt  and  punish- 
ment of  those  sins  which  were  committed  in  the  time  of  the  old  covenant.  The 
article  of  his  death  properly  divides  the  old  covenant  from  the  new. 

16.  I  say,  By  means  of  death ;  for  where  such  a  covenant  t5,  there  must  be  the 
4uMi  of  hvm  by  whom  u  is  confirmed — Seeing  it  is  by  his  death  that  the  bene- 
fits of  it  are  purchased.  It  seems  beneath  the  dignity  of  the  apostle  to  play 
n^n  the  ambiguity  of  the  Greek  word,  as  the  common  translation  supposes  mm 
to  do. 

17.  After  he  is  ieoii— Neither  this,  nor  after  men  are  dead,  is  a  literal  transla- 
tion of  the  words.    It  is  a  very  jperplexed  passage. 

16.  fiance  neither  was  the  first — The  Jewish  covenant^  originally  tra/nsescUd 
wtk^ut  the  blood  of  an  appointed  sacrifice. 

19.  Be  took  the  blood  of  calves — Or  heifers,  and  of  goats^  with  water,  and 
tearkt  wool^  and  hyssop — All  these  circumstances  are  not  particularly  mentioned 
ia  that  chapter  of  Elzodus,  but  are  supposed  to  be  already  known  from  other 
passages  of  Moses ;  and  the  book  itself—Which  contained  all  he  had  said,  and 
sprimcled  all  the  people — Who  were  near  him.  The  blood  was  mixed  with  water 
to  prevent  its  growing  too  stiff  for  sprinkling ;  perhaps  also,  to  typify  that  blood 
ana  water,  John  xix,  34. 

90.  Saying,  This  is  the  blood  of  the  covenant  which  God  hatk  enjoined  me  to 
deUver  unto  you — By  this  it  is  established. 

91.  And  in  like  manner  he  ordered  the  tabernacle — When  it  was  made,  and  all 
its  vessels  to  be  sprinkled  with  blood  once  a  year. 

99.  And  almost  all  things — (For  some  were  purified  by  water,  or  fire^  are, 
aeeordvng  to  the  law,  purified  with  blood — Offered  or  sprinkled :  and  according  to 
the  law,  there  is  no  forgiveness  of  sins,  without  shedding  of  Mood — All  this  pointed 
to  the  blood  of  Christ,  effectually  cleansing  from  aU  sin,  and  Intimated  there  can 
be  mo  purification  from  it  by  anv  other  means. 

1^.  Therefore — That  is,  it  plainly  appears  from  what  has  been  said :  it  was 
necessary— According  to  the  appointment  of  God,  that  the  tabernacle  ana  aU  its 
utensils,  which  were  patterns — Shadowy  representations,  of  things  in  heaven 
skfiiUd  be  purified  by  these — Sacrifices  and  sprinklings;  but  the  heavenly  things 
themtelves^-OuT  heaven-bom  spirits :  what  more  this  may  mean,  we  know  not 
jret ;  by  better  sacrifices  than  these— Thzi  is,  by  a  better  sacrifice,  which  is  here 
opposed  to  all  the  1^1  sacrifices,  and  is  expressed  plurally,  because  it  includes 
tae  signification  of  them  all,  and  is  of  so  much  more  eminent  virtue. 

*  Exodus  zzir,  7, 6. 


CHAPTER  X.  569 

524  than  these.  For  Christ  did  not  enter  into  the  holy  place  made 
with  hands,  the  figure  of  the  true ;  but  into  heaven  itself,  now  to 

25  appear  in  the  presence  of  God  for  us.  Nor  did  he  enter,  that  he 
might  offer  himself  often  (as  the  hiffh  priest  entered  into  the 

26  holy  place  every  year  with  the  blood  of  others.)  For  then  he 
must  often  have  suffered  since  the  foundation  of  the  world  :  but 
now  once  at  the  consummation  of  the  ages  hath  he  been  mani- 

27  fested,  to  abolish  sin  by  the  sacrifice  of  himself.     And  as  it  is 

28  appointed  for  men  once  to  die,  and  after  this  the  judgment :  So 
Christ,  also,  having  been  once  offered  to  bear  the  sins  of  many, 
will  appear  the  second  time,  without  sin*  to  them  that  look  for 
him,  unto  salvation. 

X.      For  the  law  having  a  shadow  of  good  things  to  come,  not  the 

very  image  of  the  things,  can  never  with  Uie  same  sacrifices 

Mvhieh  they  offer  year  by  year  continually,  make  the  comers 

2  thereunto  perfect.     Otherwise  would  they  not  have  ceased  to  be 
offered  ?     Because  the  worshippers,  having  been  once  purged, 

3  would  have  had  no  more  consciousness  of  sins.     But  in  those 

4  sacrifices  there  is  a  commemoration  of  sins  every  year.     For 
it  is  impossible  that  the  blood  of  bulls  and  of  goats  should  take 

5  away  sins.    Therefore  when  he  cometh  into  the  world,  he  saith, 

24.  For  Christ  did  not  enter  into  the  holy  place  made  with  hands — ]3e  never 
went  into  the  holy  of  holies  at  Jerusalem,  the  figure  of  the  true  tabemade  in- 
heaven,  chap,  viii,  2;  but  into  heaven  itself  ^  to  appear  in  the  presence  of  God  for 
us — As  our  glorious  high  priest,  and  powerful  intercessor. 

26.  Par  then  he  must  often  have  suffered  from  the  foundation  of  the  world — 
This  supposes,  1.  That  by  suffering  once,  he  atoned  for  all  the  sins  which  had 
been  committed  from  the  foundation  of  the  world.  2.  That  he  could  not  have 
atoned  for  them  without  suffering :  at  the  cansummation  of  the  ages — The  sacri- 
fice of  Christ  divides  the  whole  age  or  duration  of  the  world  into  two  parts,  and 
extends  its  virtue  backward  and  forward,  from  this  middle  point  wherein  they 
meet,  to  abolish  both  the  guilt  and  power  of  sin. 

27.  After  this  the  judgment — Of  tne  great  day:  at  the  moment  of  death,  every, 
man's  final  state  is  aetermined.  But  there  is  not  a  word  in  Scripture  of  a  parti- 
cular judgment  immediately  after  death. 

28.  Christ  having  once  cned,  to  bear  the  sins — The  j>unishment  due  to  them; 
of  many — Even  as  many  as  are  born  into  the  world;  wiU  appear  the  second  iima' 
— When  he  comes  to  judgment ;  without  sin — Not  as  he  did  before,  bearing  on 
himself /A€  sins  of  many  ^  but  to  bestow  everlasting  salvation. 

X.  1.  From  all  that  nas  been  said,  it  appears  that  the  law^  the  Mosaic  dispen- 
sation, being  a  bare,  unsubstantial  shadow  of  good  things  to  come — Of  the  Groepel 
blessings,  and  not  the  substantial,  solid  image  of  them^  can  never  with  the  same 
kind  of  sacrifices f  though  continually  repeated,  make  this  comers  thereunto  perfect 
— Either  as  to  justification  or  sanctification.  How  is  it  possible  that  any  who 
consider  this,  should  suppose  the  attainments  of  David,  or  any  who  were  under 
that  dispensation,  to  be  the  proper  measure  of  Gospel  holiness  1  And  that 
Christian  experience  is  to  rise  no  hieher  than  Jewish  T 

2.  They  who  had  been  once  perfectly  purged^  could  have  been  no  longer  eon^ 
seious  eitner  of  the  guilt  or  power  of  their  sins. 

3.  T%ere  is  a  public  commemoration  of  the  sins  both  of  the  last  and  of  all  the 
preceding  years :  a  clear  proof  that  the  guilt  thereof  is  not  perfectly  purged 
away. 

4.  R  is  impossible  the  blood  of  goats  should  take  away  sins — Either  the  guilt  or 
power  of  them. 

5.  When  he  cometh  into  the  world — In  the  40th  Psalm,  the  Messiah's  coming 
into  the  world  is  represented.  It  is  said,  into  the  world,  not  into  the  tabernacle, 
chap,  ix,  1,  because  all  the  world  is  interested  in  his  sacrifice.  A  body  hast  thou 
prepared  for  me — That  I  may  offer  up  myself. 


8M  .  HEBREWS. 

*  Sacrifice  and  offering  thou  hast  not  chosen,  but  a  body  hast 

6  thou  prepared  for  me.     Burnt-offerings  and  sacrifices  for  si!i 

7  thou  hast  not  delighted  in.  Then  I  said,  Lo,  I  come  (in  the 
Tolume  of  the  book  it  is  written  of  me)  to  do  thy  will,  O  God. 

'8  Above,  when  he  said.  Sacrifice,  and  offering,  and  burnt-offerings, 
and  offering  for  sin,  thou  hast  not  chosen,  neither  delighted  in, 

9  which  are  offered  according  to  the  law ;  Then,  said  he,  Lo,  I 
come  to  do  thy  will.     He  taketh  away  the  first  that  he  may 

10  establish  the  second :  By  which  will  we  are  sanctified,  through 

11  the  offering  of  the  body  of  Jesus  Christ  once  for  all.  And  in- 
deed every  priest  standeth  daily  ministering  and  offering  often 

13  the  same  sacrifices,  which  can  never  take  away  sins :  But  he, 
bavin?  offered  one  sacrifice  for  sins,  for  ever  sat  down  at  the 

13  right  hand  of  God,  From  thenceforth  waiting  till  his  t  enemies 

14  be  made  his  footstool.     For  by  one  offering  he  hath  perfeoled 

15  for  ever  them  that  are  sanctified.     And  this  the  Holy  Ghost  also 

16  testifieth  to  us,  after  he  had  said  before,  |  This  is  the  covenant 
*  which  I  will  make  with  them  after  those  days,  saith  the  Lord :  1 

will  put  my  laws  into  their  hearts,  and  write  them  on  their 

17  minds,  And  their  sins  and  their  iniquities  will  I  remember  no 

18  more.  Now  where  remission  of  these  is,  there  is  no  more  offer- 
ing for  sin. 

19  Having,  therefore,  brethren,  free  liberty  to  enter  into  the  holi- 
30  est  by  the  blood  of  Jesus,  By  a  new  and  living  way,  which  he 
21  hath  consecrated  for  us,  through  the  veil,  that  is,  his  flesh.  And 


T.  /»  the  voluiM  of  the  book — In  this  very  Psalm,  it  is  written  of  me.  Accord- 
imrly  I  come  to  do  tkf  will — B^  the  sacrifice  of  myself. 

e.  Above  teken  he  said^  Sacrifice  thou  hast  not  chosen — That  is,  when  the  psalm- 
ist pronounced  those  words  in  his  name. 

9.  Then  said  he — In  that  very  instant  he  subjoined,  Loj  1  come  to  do  thy  vill — 
To  offer  a  more  acceptable  sacrifice ;  and  by  this  very  act  he  taketh  away  the 
legal,  that  he  may  establish  the  evangelical  dispensation. 

Id.  By  which  will — Of  God,  done  and  suffered  by  Christ,  we  are  sanctified — 
Cleansed  from  ^It,  and  consecrated  to  Grod. 

11.  Every  priest  standeth — As  a  servant  in  an  humble  posture. 

13.  But  he — The  virtue  of  whose  one  sacrifice  remains,  for  ever  sat  down — As 
a  Son  in  majesty  and  honour. 

14.  Be  hath  perfected  for  ever  them — That  is,  has  done  all  that  was  needful  in 
order  to  their  full  reconciliation  with  Grod. 

15.  In  this  and  the  three  following  verses  the  apostle  winds  up  his  anpment, 
coQceming  the  excellence  and  perfection  of  the  priesthood  and  sacrifice  of  Christ. 
He  had  proved  this  before  by  a  quotation  from  Jeremiah ;  which  he  here  repeats, 
describinf^  the  new  covenant  as  now  completely  ratified,  and  all  the  blessings  of 
it  secured  to  us  by  the  one  offering  of  Christ,  which  renders  all  other  expiatory 
sacrifices,  and  any  repetition  of  his  own,  utterly  needless. 

19.  Having  finished  the  doctrinal  part  of  his  epistle,  the  apostle  now  proceeds 
to  exhortation,  deduced  from  what  has  been  treated  of  from  chap,  v,  4,  which  he 
begins  by  a  brief  recapitulation.    Saving  therefore  liberty  to  enter — 

90.  By  a  living  way — The  way  of  faith,  wnereby  we  live  indeed;  whick  he 
hath  eoTuecrated — Prepared,  dedicated,  and  established,  for  «5,  through  the  veil — 
That  is,  his  flesh — As  by  rending  the  veil  in  the  temnle,  the  holy  of  holies  became 
visible  and  accessible,  so  by  wounding  the  body  of  Christ,  the  God  of  heaven  wa: 
ma&ifested,  and  the  way  to  heaven  opened. 

*  Pm.  zl.  7,  &c.  t  Psa.  OS,  1.  t  Jer.  zxxi,  33,  &c. 


CHAPTER  X.  665 

23  having  a  great  high  priest  over  the  house  of  Godi  Let  us  draw 
near  with  a  true  heart,  in  full  assurance  of  faith,  having  ou** 
hearts  sprinkled  from  an  evil  conscience,  and  our  bodies  washea 

23  with  pure  water.     Let  us  hold  fast  the  profession  of  our  hope 

24  without  wavering,  (for  he  is  faithful  that  hath  promised.)  And 
let  us  consider  one  another,  to  provoke  one  another  to  love,  and 

25  to  good  works  :  Not  forsaking  the  assembling  of  ourselves  toge- 
ther, as  the  manner  of  some  is ;  but  exhorting  one  another,  and 

26  so  much  the  more,  as  ye  see  the  day  approaching.  For  when 
we  sin  wilfully  after  having  received  the  Knowledge  of  the  truth, 

27  there  remaineth  no  more  sacrifice  for  sins.  But  a  certain  fearful 
looking  for  of  judgment,  and  fiery  indignation,  which  is  ready  to 

28  devour  the  adversaries.    He  that  despised  the  law  of  Moses  died 

29  without  mercy,  under  two  or  three  witnesses.  Of  how  much 
sorer  punishment  suppose  ye  shall  he  be  thought  worthy,  who 
hath  trodden  under  foot  the  Son  of  God,  and  counted  the  blood 
of  the  covenant,  by  which  he  hath  been  sanctified,  an  unholy 

30  thing,  and  done  despite  to  the  Spirit  of  grace  ?  For  we  know 
him  that  hath  said,  *  Vengeance  is  mine:  I  will  recompense: 

31  and  again,  The  Lord  will  judge  his  people.     It  is  a  fearful  thing 

32  to  fall  into  the  hands  of  the  living  God.  But  call  ye  to  mind  the 
former  days,  in  which,  after  ye  were  enlightened,  ye  endured  so 

33  great  a  conflict  of  sufferings :  Partly  being  made  a  gazing  stock, 
both  by  reproaches  and  afflictions  ;  partly  being  partakers  with 

34  them  who  were  so  treated.    For  ye  sympathized  with  my  bonds* 

22.  Let  us  draw  near — to  God,  vilk  a  true  heart-^In  godly  sincerity;  haffing 
our  hearts  sprinkled  from  an  evil  conscience — So  as  to  condemn  ns  no  longer ;  and 
our  bodies  washed  wtth  pure  water — All  our  conversation  spotless  and  holy,  which 
is  far  more  acceptable  to  God  than  all  the  legal  sprinklings  and  washings. 

23.  The  profession  of  our  hope — The  hope  which  we  profeMed'at  our  baptism. 

25.  Not  forsaking  the  assembling  ourselves— In  public  or  private  worship,  as 
the  manner  of  some  u — Either  through  fear  of  persecution,  or  from  a  vain  imagi- 
nation that  they  were  above  external  ordinances;  but  exhorting  one  another— To 
faith,  love,  and  good  works ;  and  so  much  the  more^  asfeseeiSs  day  approaching 
—The  great  day  is  ever  in  your  eye. 

26.  F\^r  when  iw— Any  of  ns  Christians,  sin  wUfuUf—Bj  total  apostacy  from 
God,  termed  drawing  back,  ver.  38,  after  having  received  the  experimental  know- 
ledge of  the  Gospel  truth,  there  remaineth  no  more  sacriJUe  for  nui— None  but 
that  which  we  obstinately  reject. 

28.  He  thatr-hi  capital  cases,  despixdr—VTesmsx^oxisAj  transgressed,  the  law 
of  Mbsesy  died  without  mercy — Without  any  delay,  or  mitigation  of  his  punish- 
ment. 

29.  Of  how  much  sorer  punishment  is  he  worthy ^  who — By  wilful,  total  apostacy, 
(it  does  not  appear  that  this  passage  refers  to  any  other  sin,)  hath,  as  it  were, 
trodden  underfoot  the  Son  of  Gott—A.  Lawgiver  far  ^ore  honourable  than  Moses, 
and  counted  the  blood  wherewith  the  better  covenant  was  established,  an  unholy, 
a  common,  worthless  thing;  by  which  he  hath  been  sanctified— TherefoTts  Christ 
died  for  him  also,  and  he  was,  at  least,  justified  once  j  and  done  despite  to  the 
Spirit  of  grace— By  rejecting  all  his  motions. 

30.  The  Lord  wm  judge  his  peopU^YtB,,  far  more  rigorously  than  the  heathens, 
if  they  rebel  a^inst  him. 

31.  To  fall  into  the  handf — Of  his  avenging  justice. 

32.  Enlightenedr—With  the  knowledge  of  God  and  of  his  truth. 

34.  For  ye  sympathised  with  all  your  suffering  brethren,  and  with  me  in  parti- 
cular; and  received  joyfully  the  loss  of  your  own  goods. 

*  Dent,  znii,  35,  6lq. 


566  HEBREWS. 


\ 


and  received  with  joy  the  spoiling  of  your  goods,  knowing  that 

ye  have  for  yourselves  in  heaven  a  better  and  an  enduring  sub- 

SK5  stance.     Cast  not  away  therefore  your  confidence,  which  hath 

36  great  recompense  of  reward.  For  ye  have  need  of  patience, 
that,  having  done  the  will  of  God,  ye  may  receive  the  promise. 

37  For  yet  a  very  little  while,  and  he  that  cometh  will  come,  and 

38  will  not  tarry.     *  Now  the  just  shall  live  by  faith ;  and  if  he 

39  draw  back,  my  soul  hath  no  pleasure  in  him.  But  we  are  not 
of  them  who  draw  back  to  perdition,  but  of  them  that  believe  to 
the  saving  of  the  soul. 

XJ.     Now  faith  is  the  subsistence  of  things  hoped  for,  the  evidenee 

2  of  things  not  seen.     And  by  it  the  elders  obtained  a  good  testi- 

3  mony.  Through  faith  we  understand  that  the  worlds  were  framed 
by  the  word  of  God,  so  that  the  things  which  are  seen  were  made 


36.  Cast  not  away  ikerefore  this  yowr  confidence — Your  faith  and  hope,  which 
none  can  deprive  you  of  but  yourselves. 

36.  The  promise — Perfect  love,  eternal  life. 

37.  He  that  eometk — To  reward  every  man  according  to  his  works. 

38.  Now  the  just — The  justified  person,  shall  live — In  God's  favour,  a  jcpiritoal 
and  holv  life,  dv  faith — As  long  as  he  retains  that  gift  of  God.  But  i}  ie  draw 
hack — If  he  ma!ke  shipwreck  of  his  faith,  my  soul  hath  no  pleasure  in  him — That 
is,  I  abhor  him,  I  cast  him  off. 

39.  We  are  not  of  them  thai  draw  back  to  perdition^-Uke  him,  mentioned 
▼er.  2S]  but  of  them  that  believe — To  ihe  end,  so  as  to  attain  eternal  life. 

XL  1.  The  definition  of  faiih  given  in  this  verse,  and  exemplified  in  the  varioos 
instances  following,  undoubtedly  includes  justifying  faith ;  but  not  directly  as 
justifying.  For  faith  justifies  only  as  it  refers  to,  and  depends  on.  Christ.  But 
here  is  no  mention  of  him  as  the  object  of  faith;  and  in  several  of  the  instances 
that  follow,  no  notice  is  taken  of  him  or  his  salvation,  but  only  of  temporal  bless* 
ings  obtained  b^  faith.  And  yet  they  may  all  be  considered  as  evidences  of  the 
power  of  ju-stifying  faith  in  Christ,  and  of  its  extensive  exercise,  in  a  course 
of  steady^  obedience,  amid  difficulties  and  dangers  of  every  kind.  Now  faith  is 
the  subsistence  of  things  hoped  for,  the  evidence  or  conviction  of  things  not  seen— 
nings  hoped  for  are  not  so  extensive  as  things  not  seen — The  former  are  only 
things  fliture,  and  joyful  to  us ;  the  latter  arc  either  future,  past,  or  present,  and 
those  either  ^ood  or  evil,  whether  to  us  or  others.  7^  subsistence  of  things 
hoped  for — GKving  a  kind  of  present  subsistence  to  the  eood  things  which  Qod  has 
promised ;  the  Divine,  supernatural  evidence  exhibited  to,  the  conviction  hereby 
produced  in  a  believer,  of  things  not  seen — Whether  past,  future,  or  spiritual ; 
particularly  of  €rod,  and  tne  things  of  God. 

2.  By  it  the  elders — Our  forefathers.  This  chapter  is  a  kind  of  summary  of 
the  Old  Testament,  in  which  the  apostle  comprises  the  designs,  labours,  sojoom- 
ings,  expectations,  temptations,  martyrdoms,  of  the  ancients.  The  former  of 
them  had  a  long  exercise  of  their  patience ;  the  latter  suffered  shorter,  but  sharper 
trials ;  obtained  a  good  testimony — A  most  comprehensive  word.  God  gave  a 
testimony  not  only  of  them,  but  to  them ;  and  they  received  his  testimony,  as  if 
it  had  been  the  thmgs  themselves  of  which  he  testified,  ver.  4, 5, 39.  Hence  they 
also  gave  testimony  to  others,  and  others  testified  of  them. 

3.  By  faith  we  understand  that  the  worlds — Heaven  and  earth,  and  all  thinsrs 
in  them,  visible  and  invisible,  were  made — Formed,  fashioned,  and  finished,  hy 
the  word— The  sole  command,  of  Qod — Without  any  instrument,  or  preceding 
maUer.  And  as  creation  is  the  foundation  and  specimen  of  the  whole  Divine 
economy,  so  faith  in  the  Creator  is  the  foundation  and  specimen  of  all  faith ;  so 
that  things  which  are  seen — As  the  sun,  earth,  stan.  were  made  of  things  which  do 
not  appear — Out  of  the  dark,  onapparent  chaos,  Gen.  i,  3;  and  this  very  chaos 
was  created  by  the  Divine  power ;  for  before  it  was  thus  created,  it  had  no 
existence  in  nature. 

*  Hab.  ii,  3»  dM. 


CHAPTER  XI.  667 

4  of  things  which  do  not  appear.  By  faith  Ahel  offered  unto  God 
a  more  excellent  sacrifice  than  Cain,  by  which  he  obtained  a 
testimony  that  he  was  righteous,  God  testifying  of  his  gifts ; 

5  and  by  it,  being  dead,  he  yet  speaketh.  By  faith  Enoch  was 
translated  so  as  not  to  see  death,  and  was  not  found,  because 
God  had  translated  him ;   for  before  his  translation  he  had  a 

6  testimony  that  he  pleased  him.  But  without  faith  it  is  impossible 
to  please  him :  for  he  that  cometh  to  God  must  believe  that  he 
is,  and  that  he  is  a  rewarder  of  them  that  diligently  seek  him. 

7  By  faith  Noah,  being  warned  of  God  of  things  not  seen  as  yet, 
moved  with  fear,  prepared  an  ark  for  the  saving  of  his  house- 
hold, by  which  he  condemned  the  world,  and  became  heir  of  the 

8  righteousness  which  is  by  faith.  *By  faith  Abraham,  iKing 
called  to  go  out  into  the  place  which  he  was  to  receive  for  an 
inheritance,  obeyed  and  went  out,  though  he  knew  not  whither 

9  he  went,  t  By  faith  he  sojourned  in  the  land  of  promise  as  in 
a  strange  country,  dwelling  in  tents  with  Isaac  and  Jacob,  the 

10  joint  heirs  of  the  same  promise.     For  he  jooked  for  the  city 

11  which  hath  foundations,  whose  builder  and  former  is  God.  By 
faith  I  Sarah  also  herself  received  power  to  conceive  seed,  even 
when  she  was  past  age,  because  she  accounted  him  faithful  who 

12  had  promised.  Therefore  there  sprang  even  from  one,  and  him 
as  it  were  dead,  a  posterity  as  the  stars  in  heaven  for  multitude. 


4.  By  faith — In  the  fature  Redeemer,  Abel  offered  a  mare  excellent  sacrifice-^ 
The  firstlings  of  his  flock,  implying  both  a  confession  of  what  bis  own  sins 
deserved,  and  a  desire  of  sharing  in  the  great  atonement :  than  Cain — ^Whose 
offering  testified  no  such  faith,  bat  a  bare  acknowledgment  of  God,  the  Creator: 
by  which  faith  he  obtained  both  righteousness  and  a  testimony  of  it ;  €hd 
testifying — Visibly,  that  his  gills  were  accepted;  probably  by  sending  fire 
f^om  heaven  to  consume  his  sacrifice;  a  token  that  justice  seised  on  the 
sacrifice  instead  of  the  sinner  who  offered  it.  And  by  it^By  this  ikith,  being 
iUad,  he  yet  speaketh — That  a  sinner  is  accepted  only  through  ikith  in  the 
great  sacrifice. 

5.  Enoch  was  not  any  Xoik^x  fownd  among  men,  though  perhaps  they  sought 
for  him,  as  they  did  for  Elijah,  3  Kings  li,  17.  He  had  this  testinumy— From  God, 
in  his  own  conscience. 

6.  But  without  faithr-^Even  some  Divine  faith  in  Ood,  it  is  imvossible  to  pUas§ 
him :  for  he  that  cometh  to  Ood— In.  prayer,  or  any  other  act  or  worship,  must 
believe  that  he  is. 

7.  Noahf  being  warned  of  things  not  seen  as  yet — Of  the  fatwre  deluge;  moved 
with  fear  J  prepared  an  arlcy  by  which  open  testimony  he  condemned  the  worlds 
Who  neither  believed  nor  feared. 

9.  By  faith  he  sojourned  in  the  land  of  promise — The  promise  was  made  be- 
fore. Gren.  xii,  7,  dwelling  in  tents— As  a  sfojoumer,  with  Isaac  and  Jacob— Who^ 
by  the  same  manner  of  living,  showed  the  same  faith.  Jacob  was  bom  fifteen 
years  before  the  death  of  Abraham:  the  joint  heirs  of  the  same  promise — Having 
all  the  same  interest  therein.  Isaac  aid  not  receive  this  mheritance  from 
Abraham,  nor  Jacob  from  Isaac,  but  all  of  them  from  Grod. 

10.  He  looked  for  a  city  which  hath  foundations — Whereas  a  tent  has  none; 
whose  builder  and  former  is  Ood — Of  which  God  is  the  sole  contriver,  former, 
and  finisher. 

11.  Sarah  also  herself— 'T)iO\xg\i  at  first  she  laughed  at  the  promise.  Gen. 
xvui,  12. 

12.  As  U  were  dead— TiU.  his  strength  was  supematOTally  restored,  which 
continued  for  many  years  after. 

*  Gen,  xii,  1-4.  fOen.  xvii,  8.  tG«a.xii,9. 


688  .  HEBREWS. 

13  and  as  the  sand  which  is  on  the  sea  shore  innumerable.  All  these 
died  in  faith,  not  having  received  the  promises,  but  having  seen 
them  afar  off,  and  embraced  them,  and  confessed  that  they  were 

14  strangers  and  sojourners  on  the  earth.     For  they  who   speak 

15  thus,  show  plainly  that  they  seek  their  own  country.  And  truly 
if  they  had  been  mindful  of  that  from  which  they  came  out,  they 

16  might  have  had  opportunity  to  return.  But  now  they  desire  a 
better  country,  that  is,  a  heavenly :  therefore  God  is  not  ashamed 
to  be  called  their  God ;  for  he  hath  prepared  a  city  for  them. 

17  By  faith  *  Abraham,  being  tried,  offered  up  Isaac ;  yea,  he  that 

18  had  received  the  promises  offered  up  his  only  begotten  souj  Of 
whom  it  had  been  said,  f  In  Isaac  shall  thy  seed  be  called : 

19  4ccounting  that  God  was  able  even  to  raise  him  from  the  dead ; 

20  from  whence  also  he  did  receive  him  in  a  figure.    By  faith  Isaac 

21  blessed  Jacob  and  Esau,  concerning  things  to  come.  By  faith 
Jacob,  when  dying,  |  blessed  each  of  the  sons  of  Joseph,  and 

22  ^worshipped,  bowing  down  on  the  top  of  his  staff.  By  faith 
Joseph,  when  dying,  made  mention  of  the  children  of  Israel, 

23  and  gave  charge  concerning  his  bones.  By  faith  Moses,  when 
he  was  bom,  was  hid  three  months  by  his  parents,  because  they 
saw  he  was  a  beautiful  child,  and  they  were  not  afraid  of  the 

24  king's  commandment.    By  faith  Moses,  when  he  was  grown  up, 

25  refused  to  be  called  the  son  of  Pharaoh's  daughter :  Choosing 
rather  to  suffer  affliction  with  the  people  of  God,  than  to  enjoy 

526  the  pleasures  of  sin  for  a  season ;  Esteeming  the  reproach  of 

—  ■  <  ■ 

13.  All  these — Mentioned  ver.  7-11,  died  in  faith — In  death  faith  acts  most 
vigorously ;  not  having  received  the  promises — The  promised  blessings.  Embraced 
— As  one  does  a  dear  friend  when  be  meets  him. 

14.  They  who  speak  thus^  show  plainly  that  they  seek  their  own  country — That 
they  keep  in  view  and  long  for  their  native  home. 

15.  If  they  had  been  mindful  (?/— Their  native  country,  Ur  of  the  Chaldeans, 
they  might  nave  easily  returned. 

16.  But  they  desire  a  better  country^  that  is^  a  heavenly — This  is  a  full,  con- 
vincing proof  that  the  patriarchs  had  a  revelation  and  a  promise  of  eternal  glory 
in  heaven.  Therefore  God  is  not  ashamed  to  be  called  their  Ood ;  seeing  he  hath 
prepared  for  them  a  city — Worthy  of  God  to  give. 

17.  By  faiih  Abraham — When  God  made  that  glorious  trial  of  him,  offered  up 
Isaac — The  will  being  accepted,  as  if  he  had  actually  done  it;  yea^  he  that  had 
received  the  promises — Particularly  that  grand  promise,  In  Isaac  shall  thy  seed 
be  called^  offered  up  this  very  son ;  the  only  one  he  had  by  Sarah. 

18.  In  Isaac  shall  thy  seed  be  called — From  him  shall  the  blessed  seed  spring. 

19.  Accounting  that  God  was  able  even  to  raise  him  from  the  dead — Though 
there  had  not  teen  any  instance  of  this  in  the  world.  Prom  whence  also — To 
speak  in  a  figurative  way,  he  did  receive  him — Afterward,  snatched  from  the 
jaws  of  death. 

20.  Blessedr-^en.  xrvii,  27,  29.  Prophetically  foretold  the  particular  bless- 
ings they  should  partake  of;  Jacob  and  Esau — Preferring  the  younger  before 
the  elder. 

21.  Jacob  when  dying — That  is,  when  near  death;  bowing  down  on  the  top  of 
his  staff— As  he  sat  on  the  side  of  his  bed. 

22.  Concerning  his  bones — To  be  carried  into  the  land  of  promise. 

23.  They  saw — Doubtless  with  a  Divine  presage  of  things  to  come. 

24.  Refused  to  be  caMed — Any  longer. 

96.  TJU  reoroach  of  CAm^— That  which  he  bore,  for  believing  in  the  Messiah 
to  come,  and  acting  accordingly;  for  he  looked  ©^Frorn  all  those  perishing 

«  Gen.  zxii,  1, 6ui,       f  Gen.  z»i  12.       t  Gen.  zlriii,  16.       f  Gen.  zlni.  3i 


CHAPTER  XI.  680 

Christ  greater  riches  than  the  treasures  of  Egypt :  for  he  looked 

27  off  unto  the  recompense  of  reward.  *  By  faith  he  left  Egypt, 
not  fearing  the  wrath  of  the  king ;  for  he  endured  as  seeing  him 

28  that  is  invisihle.*  By  faith  f  he  celebrated  Uie  passover,  and  the 
pouring  out  of  the  blood,  that  he  who  destroyed  the  first  born 

29  might  not  touch  them.  By  faith  they  passed  through  the  Red 
Sea,  as  by  dry  land,  which  the  Egyptians  trying  to  do,  were 

30  drowned.     By  faith  the  walls  of  Jericho,  having  been  encom- 

31  passed  seven  days,  fell  down.  By  faith  Rahab  the  harlot  perished 
not  with  them  that  believed  not,  having  received  the  spies  with 

32  peace.  And  what  shall  I  say  more  ?  for  the  time  would  fail  me, 
to  discourse  of  Gideon,  and  Barak,  and  Samson,  and  Jcphthah, 

33  and  David,  and  Samuel,  and  the  prophets  :  Who  by  faith  |  sub- 
dued kingdoms,  ^  wrought  righteousness,   obtained  promises, 

34  II  stopped  the  mouths  of  lions,  **  Quenched  the  violence  of  fire, 
ft  escaped  the  edge  of  the  sword,  U  out  of  weakness  was  made 
strong,  ^^  became  valiant  in  fight,  ||I|  put  to  flight  armies  of  the 

35  aliens ;  ***  Women  received  their  dead  raised  to  life  again : 
others  were  tortured,  not  accepting  deliverance,  that  they  might 


treasures,  and  beyond  all  those  temporal  hardships ;  unto  ike  recompense  of  reward 
— Not  to  an  inheritance  in  Canaan :  he  had  no  warrant  from  GKxi  to  look  for  this, 
nor  did  he  ever  attain  it:  but  what  his  believing  ancestors  looked  for,  a  i\iture 
state  of  happiness  in  heaven. 

27.  By  faith  he  left  Egypt — Taking  all  the  Israelites  with  him;  not  then  fear- 
ingthe  wrath  of  the  king — As  he  did  many  years  before,  Exod.  ii,  14. 

28.  The  pouring  out  of  the  blood — Of  the  paschal  lamb,  which  was  sprinkled  on 
the  door  posts,  lest  the  destroying  angel  should  touch  the  Israelites. 

29.  They,  Moses,  Aaron^  and  the  Israelites,  passed  the  Red  Sea — It  washed 
the  borders  of  Edom,  which  signifies  red.  Thus  far  the  examples  are  cited 
from  Genesis  and  Exodus ;  those  that  follow  are  from  the  former  and  the  latter 
prophets. 

30.  By  the  faith  of  Joshua. 

31.  Bahab — Though  formerly  one  not  of  the  fairest  character. 

32.  After  Samuel,  the  prophets  are  properly  mentioned  j  David  also  was  a  pro- 
phet :  but  he  was  a  king  too ;  the  prophets — Elijah,  Elisha,  &c.,  including  likewise 
the  believers  who  lived  with  them. 

33.  34.  Davidf  in  particular,  subdued  kingdoms ;  Samuel  (not  excluding  the 
rest)  wrought  righteousness.  The  prophets,  in  general,  obtained  promises,  both 
for  themselves,  and  to  deliver  to  others.  Prophets  also  stopped  the  mouths  of 
lions,  as  Daniel,  and  quenched  the  violence  of  fire,  as  Shadrach,  Meshach,  and 
Abednego.  To  these  examples,  whence  the  nature  of  faith  clearly  appears, 
those  more  ancient  ones  are  subjoined  (by  a  transposition,  and  in  an  inverted 
order)  which  receive  light  flrom  inese.  Jephthah  escaped  the  edge  of  the  sword : 
Samson  out  of  weakness  was  made  strong :  Barak  became  valiant  in  fight : 
Gideon  put  to  flight  armies  of  the  aliens.  Faith  animates  to  the  most  heroic 
enterprises,  both  civil  and  military.  Faith  overcomes  all  impediments,  eflfects 
the  greatest  things,  attains  to  the  very  best,  and  inverts,  by  its  miraculous  power, 
the  seij  course  of  nature. 

35.  Women — Naturally  weak,  received  their  dead  children  raised  to  life ;  others 
were  tortured— From  those  who  acted  great  things,  the  apostle  rises  nigher,  to 
those  who  showed  the  power  of  faith  by  suffering,  not  accepting  deliverance — 
On  sinful  terms ;  that  they  mi^ht  obtain  a  better  resurrection — A  nigher  reward, 
seeing  the  greater  their  sufferings,  the  greater  would  be  their  glory. 

*  Exod.  xir,  15.  t  Exod.  xU,  1^18.  t  2  Sam.  vii,  1,  &c.  ^  1  Sam.  viii,  9 ;  xii, 
3,  &c.  II  Dan.  rii,  22 ;  iii,  27.  *  ♦  Jttd«.  xii,  3.  ft  Jadg.  xr,  19,  dtc. ;  xri,  28,  &c. 
Xt  Jiidg.  iv,  14,  &c.       ^^  Jodf.  Tii,  21.       jTli  1  Kio«s  xrii,  22.       •«  *  2  King^  iv,  35. 


690  HEBREWS. 

36  obtain  a  better  resurrection.  And  otbers  bad  trial  of  mockingSv 
and  scourging,    yea,   moreover,   of  bonds  and  imprisonment. 

37  Tbey  were  stoned,  were  sawn  asunder,  were  tempted,  were 
slain  with  the  sword :  they  wandered  about  in  sheep  skins,  in 

38  goat  skins,  destitute,  afflicted,  tormented :  (Of  whom  the  world 
was  not  worthy,)  they  wandered  in  deserts,  and  mountains,  and 

39  dens,  and  caves  of  the  earth.     And  all  these  having  obtained  a 

40  good  testimony  through  faith,  did  not  receive  the  promise.  God 
having  provided  some  better  thing  for  us,  that  they  might  not  be 
perfected  without  us. 

XII.  Wherefore,  let  us  also,  being  encompassed  with  so  great  a 
cloud  of  witnesses,  lay  aside  every  weight,  and  the  sin  which 
easily  besetteth  us,  and  run  with  patience  the  race  that  is  set 

2  before  us,  Looking  to  Jesus,  the  author  and  finisher  of  o«r  faith  ; 
who,  for  the  joy  that  was  set  before  him,  endured  the  cross,  de> 
spising  the  shame,  and  is  set  down  at  the  right  hand  of  the 

3  throne  of  God.  For  consider  him  that  endured  such  contradic- 
tion from  sinners  against  himself,  lest  ye  be  weary  and  faint  in 

4  your  minds.     Ye  have   not  yet  resisted  unto  blood,  striving 

5  against  sin.  And  yet  ye  have  forgotten  the  exhortation,  which 
spcaketh  to  you  as  to  sons,  *My  son,  despise  not  thou  the 

36.  And  others — The  apostle  seems  here  to  pass  on  to  recent  examples. 

37.  They  were  saten  asunder — As,  according  to  the  tradition  of  the  Jews, 
Isaiah  was  by  Manasseh;  vfere  tempted — (Torments  and  death  are  mentioned 
alternately)  every  way;  by  threaienings,  reproaches,  tortnres,  the  variety  of 
which  cannot  be  expressed ;  and  again,  by  promises  and  allurements. 

38.  Oftchom  the  world  was  not  worthy — ^It  did  not  deserve  so  great  a  blessing; 
theywaTuiered — Beingdriven  out  ft'om  men. 

&.  And  all  these— though  they  obtained  a  good  testimony,  ver.  2,  yet  did  not 
receive  the  great  promise,  the  heavenly  inheritance. 

40.  God  having  provided  some  better  things  for  as — Namely,  everlasting  glory, 
that  they  might  not  be  perfected  without  us — That  is,  that  we  might  all  be  per- 
fected together  in  heaven. 

XII.  1.  Wherefore,  being  encompassed  with  a  cloud — A  great  multitude  tending 
upward,  with  a  noly  swinness,  of  witnesses — Of  the  power  of  faith ;  let  us  2ay 
aside  every  weighl— As  all  who  run  a  race  take  care  to  do.  Let  us  throw  off 
whatever  weighs  us  down,  or  damps  the  vigour  of  our  soul;  and  the  sin  vkich 
easily  besetteth  us — As  doth  the  sin  of  our  constitution,  the  sin  of  our  education, 
the  sin  of  our  profession. 

S.  Looking — From  all  other  things,  to  Jesus — As  the  wounded  Israelites  to 
the  brazen  serpent.  Our  crucified  Lord  was  prefigured  by  the  lifting  up  of  this : 
our  guilt  by  the  stings  of  the  fiery  serpents :  and  our  faith,  bv  their  looking  up 
to  the  miraculous  remedy;  the  author  and  finisher  of  our  failk — Who  begins  ft 
in  us,  carries  it  on,  and  perfects  it;  who  for  the  joy  that  was  set  before  him, — 
Patiently  and  willingly  endured  the  cross — With  all  the  pains  annexed  thereto ; 
0nd  is  set  down — Where  there  is  fulness  of  joy. 

3.  Consider — Draw  the  comparison,  and  think:  the  Lord  bore  all  this:  and 
shall  his  servants  bear  nothing  1  Am  that  endured  such  contradiction  from  sinners 
^^uch  enmity  and  opposition  of  every  kind;  lest  ye  be  weary — ^Dull  and  languid, 
and  so  actually  faint  in  your  course. 

4.  Unto  blood — Unto  wounds  and  death. 

5.  And  yet  ye  seem  already  to  have  forgotten  the  exhortation — Wherein  God 
speaketh  to  you  with  the  utmost  tenderness,  despise  not  thou  the  chastening  of 
the  Ltord— Do  not  slight,  or  make  little  of  it,  do  not  impute  any  affliction  to 
chance,  or  second  causes;  but  see  and  revere  the  hand  of  Grod  in  it:  neither  faint 
when  thou  art  rebuked  of  Auii— But  endure  it  patiently  and  fruitAillj.  > 

•  Pnrr.  iii,  11,  dec 


CHAPTER  XU.  Ml 

chastening  of  the  Lord,  nor  fkint  when  thou  art  rebuked  of  him. 

6  For  whom  the  Lord  loveth,  he  chasteneth,  and  scourgeth  every 

7  son  whom  he  receiveth.  If  ye  endure  chastening,  God  dealeta 
with  you  as  with  sons ;  for  what  son  is  there  whom  his  father 

8  chasteneth  not  ?     But  if  ye  are  without  chastening,  of  which  all 

9  are  partakers,  then  are  ye  bastards,  and  not  sons.  Now  if  we 
have  had  fathers  of  our  flesh  who  corrected  us,  and  we  reverenced 
them ;  shall  we  not  much  rather  be  in  subjection  to  the  Father 

10  of  spirits,  and  live  ?  For  they,  verily,  for  a  few  days  chastened 
1^  as  they  thought  good :  but  he  for  our  profit,  that  we  may  be 

11  partakers  of  his  holiness.  Now  all  chastening  for  the  present 
is  assuredly  not  joyous  but  grievous ;  yet  afterward  it  yieldeth 
the  peaceable  fruit  of  righteousness  to  them  that  are  exercised 
thereby. 

12  Wherefore  *lift  up  the  hands  that  hang  down,  and  the  feeble 

13  knees  ;  And  make  straight  paths  for  your  feet,  that  the  lame  be 

14  not  turned  out  of  the  way,  but  rather  healed.  Follow  peace  with 
all  men,  and  holiness,  without  which  no  man  shall  see  the  Lord : 

15  Looking  diligently,  lest  any  one  fall  from  the  grace  of  God,  lest 
any  root  of  bitterness  springing  up  trouble  yau^  and  thereby  many 

16  be  defiled :  Lest  there  be  any  fornicator  or  profane  person,  as 

17  Esau,  who  for  one  meal  gave  away  his  birthright :  For  ye  know 

—J 

6.  Far  all  springs  from  love.    Therefore  neither  despise  nor  taint. 

7.  Wham  hisfMer  chasteneth  not — When  he  offends. 

8.  Of  which  all  sons  are  partakers — More  or  less. 

9.  And  we  reverenced  them — We  neither  despised,  nor  fainted  under  their  cor- 
rection ;  shall  we  not  much  rather — Submit  with  reverence  and  meekness  to  the 
Father  of  spirits,  that  we  may  live  with  him  for  ever  1  The  Father  of  the  spirits 
of  all  flesh,  who  is  the  author,  maintainer,  and  pcrfecter  of  our  spiritual  life  and 
felicity,  in  time,  and  in  etemi^;  to  accomplish  which,  all  his  chastisements  tend. 

10.  F\fr  they  verihffor  a  few  dofs — How  few  are  even  all  our  days  on  earth ! 
chastened  us  as  they  tA&ught  good — Thoarh  frequently  they  erred  therein,  by  too 
mnch  either  of  indulgence  or  severity ;  but  he — Always  unquestionably, /or  owr 
profit f  that  we  may  be  partakers  of  his  holiness — That  is,  of  himself,  ana  his  glo- 
rious ima^. 

11.  Now  all  chastening — Whether  from  our  earthly  or  heavenly  Father,  is  for 
ike  present  grievous,  yet  it  yieldeth  the  peaceable  fndt  of  righteousness — Holiness 
and  happiness,  to  them  that  are  exercised  thereby-^ThAi  receive  tlds  exercise  as 
from  (iod,  and  improve  it  accordingto  his  will. 

12.  Wherefore  lift  up  the  hands-^Wheiher  your  own.  or  your  brethren's,  that 
hang  down — Unable  to  continue  the  combat,  and  the  feeble  knees-^JJnable  to  con- 
tinue the  race. 

13.  And  make  straight  paths  both  far  your  own  and  for  their  feet — Remove 
every  hinderance,  every  offence,  that  the  £iot€— They  who  are  weak,  scarce  able 
to  walk,  be  not  turned  out  of  the  way — Of  faith  and  holiness. 

14.  Follow  peace  with  oilmen — This  second  branch  of  the  exhortation  concerns 
our  neighbours ;  the  third,  Qod.  And  holiness-^The  not  following  after  all  holi- 
ness, is  the  direct  way  to  mil  into  sin  of  every  kind. 

15.  Looking  diligently,  lest  any  <me— If  he  do  not  lift  up  the  hands  that  bang 
do^9nky/all  from  the  grace  of  Qod,  lest  any  root  of  bitterness-^f  envy,  anger, 
suspicion,  springing  up,  destroy  the  sweet  peace :  lest  any,  not  following  i3ter 
holiness,  fall  into  fornication  or  profaneness.  In  general,  any  corruption,  either 
in  doctrine  or  practice,  is  a  root  of  bitterness,  and  may  pollute  many. 

16.  Esau  was  pro&ne,  for  so  slighting  the  blessing  which  went  along  witk 
the  birthright. 

17.  Ek  was  rejected-^^Lt  could  not  obtain  it:  far  kefmmd  %a  plaoe  of  nptni' 

*  Iniah  zzzT,  2. 


503  HEBREWa 

that  afterward,  even  when  he  desired  to  inherit  the  blessingy  he 
was  rejected :  for  he  found  no  place  for  repentance,  though  he 
sought  it  diligently  with  tears. 

18  For  ye  are  not  come  to  the  mountain  that  could  be  touched, 
and  the  burning  fire,  and  the  thick  cloud,  and  darkness,  and 

19  tempest.  And  the  sound  of  a  trumpet,  and  the  voice  of  word« ; 
which  they  that  heard  entreated,  that  no  more  might  be  spoken 

20  to  them ;  For  they  could  not  bear  that  which  was  comoianded, 

21  *  If  even  a  beast  touch  the  mountain,  let  it  be  stoned.     And  so 
terrible  was  the  appearance,  that  Moses  said,  I  exceedingly  fear 

22  and  tremble.     But  ye  are  come  to  Mount  Sion,  and  to  the  citj 
of  the  living  God,  the  heavenly  Jerusalem,  and  to  an  innumerable 

23  company.  To  the  general  assembly  of  angels,  and  to  the  Church 
of  the  first  born,  who  are  enrolled  in  heaven,  and  to  God  the 

24  Judge  of  all,  and  to  the  spirits  of  just  men  made  perfect.     And 
to  Jesus  the  mediator  of  the  new  covenant,  and  to  the  blood  of 


ance — There  was  do  room  for  any  such  repentance,  as  wonld  regain  what  he  had 
lost,  th(mgh  he  sought  it — The  blessing  of  the  birthright^  diligenUy  with  tears — 
He  sought  too  late.    Let  us  use  the  present  time. 

18.  For— A  strong  reason  this,  why  they  ought  the  more  to  regard  the  whole 
exhortation  drawn  from  the  priesthood  of  Christ;  because  both  salvation  and 
vengeance  are  now  nearer  at  hand ;  ye  are  not  come  to  the  mountain  that  conld  be 
touted — That  was  of  an  earthly,  material  nature. 

19.  The  sound  of  a  trumpet — Formed  without  doubt  by  the  ministry  of  angels. 
and  preparatory  to  the  words,  that  is,  the  ten  commandments,  which  were  utterM 
with  a  loud  voice,  Deut.  v,  22. 

20.  For  ihey  could  not  hear — the  terror  which  seized  them,  when  they  heard 
those  words  proclaimed.  If  even  a  beast,  &c. 

21.  Even  Moses — Though  admitted  to  so  near  an  intercourse  with  Gk>d,  who 
spake  to  him  as  a  man  soeaketh  to  his  friend.  At  other  times  he  acted  as  a 
mediator  between  Gkxi  ana  the  people.  But  while  the  ten  commandments  were 
pronounced,  he  stood  as  one  of  the  hearers,  Exod.  xix,  25 ;  xx,  19. 

22.  BuX  ye — Who  believe  in  Christ,  are  com^ — The  apostle  does  not  here  speak 
of  their  coming  to  the  Church  militant,  but  of  that  glorious  privilege  of  New 
Testament  believers,  their  communion  with  the  Churcn  triumphant.  But  this  is 
far  more  apparent  to  the  eyes  of  celestial  spirits  than  to  ours  which  are  yet  veiled. 
St.  Paul  here  shows  an  excellent  knowledge  of  the  heavenly  economy,  worthy 
of  him  who  had  been  caught  up  into  the  third  heaven,  to  Mownt  Sion — A  spiritual 
mountain,  to  the  city  of  the  living  Qod^  the  heavenly  Jerusalem — All  these  glo- 
rious titles  belon?  to  the  New  Testament  Church,  and  to  an  inmtmerable  comfanf 
— Including  all  that  are  afterward  mentioned. 

23.  To  the  general  assembly — The  word  properly  signifies  a  stated  convention 
on  some  festival  occasion ;  and  Church — The  whole  body  of  true  believers, 
whether  on  earth  or  in  paradise,  of  the  first  bom — The  firstborn  of  Israel  ww^ 
enrolled  by  Moses ;  but  these  are  enrolled  in  heaven,  as  citizens  there.  It  is 
observable,  that  in  this  beautiful  gradation  these  first  bom  are  placed  nearer  to 
God  than  the  angels:  see  James  i,  18:  and  to  God  the  Judge  of  all — Propitious 
to  yon,  adverse  to  your  enemies :  and  to  the  spirits- —The  separate  souls,  of  Just 
men — It  seems  to  mean  of  New  Testament  belie  /ers.  The  number  of  these 
being  not  yet  lar^e,  is  mentioned  distinct  from  the  innumerable  company  ofjusi 
men — ^Whom  their  Judge  hath  acquitted.  These  are  now  made  perfect  in  a 
higher  sense  than  any  who  are  still  alive.  Accordingly  St.  Paul,  while  yet  on 
earth,  denies  that  he  was  thus  made  perfect,  Phil,  iii,  12. 

24.  TV>  Jesus  the  mediator—ThTongh  whom  they  had  been  perfected,  and  to  tki 
blood  of  sprinkling— To  all  the  virtue  of  his  precious  blood  shed  for  you,  whereby 
ye  are  sprinkled  from  an  evil  conscience.  This  blood  of  sprinkling  was  the 
foundation  of  our  Lord's  mediatorial  office.    Here  the  giadation  is  at  the 

*  Esodiu  six,  18,  ice.  ^ 


CHAPTER  XIII.  608 

25  sprinkling,  which  speaketh  better  things  thah  that  0/ AbeL  See 
that  ye  refuse  not  him  that  speaketh :  for  if  they  escaped  not 
who  refused  him  that  delivered  the  oracle  on  earth,  much  more 
shall  not  we,  who  turn  away  from  him  that  speaketh  from 

d6  heaven :  Whose  voice  then  shook  the  earth :  but  now  he  has 
promised,  saying,  *Yet  once  more  I  will  shake,  not  only  the 

27  earth,  but  also  the  heaven.  And  this  toorJ,  Yet  once  more, 
showeth  the  removal  of  the  things  which  are  shaken,  as  being 
made,   that   the    things   which    are  not   shaken  may  remain. 

26  Therefore  let  us,  receiving  a  kingdom  which  cannot  be 
shaken,  hold  fast  the  grace  whereby  we  may  sen'^e  Qod  ac- 

29  ceptably,  with  reverence  and  godly  fear.     For  our  God  is  a 

consuming  fire. 
XIII.     Let  brotherly  love  continue.     Forget  not  hospitality,  for 

2  hereby  fsome  have  entertained  angels  unawares.     Remember 

3  them  that  are  in  bonds,  as  being  bound  with  them,  and  them  thsd 

4  suffer  adversity,  as  being  yourselves  also  in  the  body.    Marriage 
is  honourable  in  all  men,  and  the  bed  undefiled:  but  whore- 
highest  point.     Which  speaketh  better  aings  than  thai  of  Abel—Which  cried  for 
vengeance. 

2S.  Refuse  not — By  unbelief,  him  that  speaketh — And  whose  speaking  evea 
now  is  a  prelude  to  the  final  scene.  The  same  voice  which  spake  both  by  the 
law  and  in  the  (Gospel,  when  heard  from  heaved,  will  shake  heaven  and  earth : 
for  if  they  escaped  not — His  vengeance,  much  mare  shall  not  we — Those  of  us 
who  turn  from  him  that  speaketh  from  heaven — That  is,  who  came  from  heaven 
to  speak  to  us. 

9d.  Whose  voice  then  shook  the  earth — When  he  spoke  from  Mount  Sinai :  hU 
now — ^With  regard  to  his  next  speaking,  he  hath  promiset^lt  is  a  joyful  promise 
to  the  saints,  though  dreadful  to  the  wicked,  yet  omx  mere  I  wUl  shake ^  not 
only  the  earthy  but  also  the  heaven — These  words  may  refer,  in  a  lower  sense,  to 
ihe  dissolution  of  the  Jexdsh  Church  and  state.  But  in  their  f\ill  sense  they 
undoubtedly  look  much  farther,  even  to  the  end  of  all  things.  This  imiveml 
shaking  be^an  at  the  first  coming  of  Christ.  It  will  be  consummated  at  his 
second  coming. 

27.  The  things  which  are  sAo^e^ih- Namely,  heaven  and  earth,  as  being  made^^ 
And  consequently  liable  to  change;  that  the  things  which  are  not  shaken  mof 
remain — Even  the  new  heavens  and  the  new  earth.  Rev.  xzi,  1. 

28.  Therefore  let  M,  receiving — By  willing  and  jojrful  faith,  a  kingdow^—yLote 
glorious  than  the  present  heaven  and  earth,  holdfast  the  grace  whnrebf  we  mam 
serve  Qod — In  every  thought,  word,  and  work,  with  revcfvn^e— Literally  wwi 
shame — Arising  from  a  deep  consciousness  of  our  own  unworthiness,  and  godlf 
fear—K  tender,  jealous  fear  of  offending,  arising  from  a  sense  of  the  gracious 
majesty  of  Gk>d. 

vQ.  For  our  Qod  is  a  consuming  fire — In  the  strictness  of  his  justice,  and  purity 
of  his  holiness. 
XIII.  1.  Brotherly  love — is  explained  in  the  following  verses. 

2.  Some — Abraham  and  Lot,  have  entertained  rnngds  umawares — So  mav  an 
unknown  guest,  even  now,  be  of  more  worth  than  he  aqipears,  and  may  have 
an?els  attending  him,  though  unseen. 

3.  Remamber-^hk  your  prayers,  and  by  your  help,  them  that  are  in  bends,  as 
being  bound  with  tAetn^— Seeing  ye  are  members  one  of  another,  and  them  that 
suffer,  as  being  yowrselves  in  the  iidf — And  consequently  liable  to  the  same. 

4.  Marriage  is  honowraUe  in— Or  for  all  sorts  of  men,  clergy  as  well  as  lai^; 
though  the  Romanists  teach  otherwise ;  and  the  bed  iMuf^/Un^— Consistent  wita 
the  highest  purity;  though  many  spiritual  writers,  so  called,  say  it  is  only 
licensed  whoredom ;  bui  whoremongers  and  aduUerers  Qod  wiU  judge^-Thaaga 
they  frequently  escape  the  sentence  of  men. 

*  Hsggai  ii,  6.  t  Genesis  xviit,  fl.;  sia,  1. 

38 


SH  HEBREW& 

6  mdngera  and  adulterers  God  will  judge.  Let  your  dispositioB 
be  withont  coTetoosness :  be  content  with  the  things  that  are 
present :  for  he  hath  said,  *  No,  I  will  not  leave  thee  :  rerily  I 

6  will  not  forsake  thee.     So  that  we  may  boldly  say,  f  The  Lord 

7  is  my  helper :  I  will  not  fear  what  man  can  do  unto  me.  Re- 
member them  that  had  the  rule  over  you,  who  spake  to  you  the 
word  of  Gody  whose  faith  foUow,  considering  the  end  of  their 
conversation. 

8  Jesus  Christ  is  the  same  yesterday,  and  to-day,  and  for  erer* 

9  Be  not  carried  about  with  various  and  strange  doctrines  ;  for  it 
is  good  that  the  heart  be  stablished  with  grace,  not  with  mealiy 

10  in  which  they  that  have  walked  have  not  been  profited.     We 
have  an  altar,  whereof  they  have  no  right  to  eat  who  serre  the 

11  tabernacle.     For  the  bodies  of  those  animals,  whose  blood  b 
brought  into  the  holy  place  by  the  high  priest  for  sin,  are  burned 

12  without  the  camp.    Wherefore  Jesus  also,  that  he  might  sanctify 

13  the  people  by  his  ovm  blood,  suffered  without  the  g<tte.     Ijet  us 
then  go  forth  to  him  without  the  camp,  bearing  his  reproach. 

14  For  we  have  here  no  continuing  city ;  but  we  seek  one  to  come. 

15  By  him  therefore  let  us  offer  the  sacrifice  of  praise  continuallj 
to  God,  that  is,  the  fruit  of  our  lips,  giving  thanks  to  his  name. 

16  But  to  do  good,  and  to  distribute,  forget  not;  for  with  such 

17  sacrifices  God  is  well  pleased.     Obey  them  that  have  the  rule 
over  you,  and  submit  yourselves;  for  they  watch  over  your 

5.  Be — God,  hoik  said — To  all  believers,  in  sajring  it  to  Jacob,  Joshua,  and 
Solomon. 

7.  Remember  tkev^^-Who  are  now  with  Qod,  considering  ike  happy  end  oftkew 
conversation  on  earth. 

8.  Men  may  die.  But  Jesus  Christ  (yea,  and  his  Gk)5pel)  is  ike  same  Ihxa 
everlasting  to  everlasting. 

9.  Be  not  carried  about  with  various  doctrines— '"Widch  differ  from  that  one 
faith  in  oar  one  unchangeable  Lord :  strange — to  the  ears  and  hearts  of  all  that 
abide  in  him ;  for  it  is  good — It  is  both  honourable  before  God,  and  pleasant,  and 
profitable,  tkat  the  keart  be  stablisked  with  grace — Springing  from  faith  in  Christ, 
not  witk  meats — Jewish  ceremonies,  which  indeed  can  never  stablish  the  heart. 

10.  On  the  former  part  of  this  verse  the  15th  and  16th  depend ;  on  the  latter, 
the  intermediate  verses.  Ife  have  an  altar — The  cross  of  Christ,  whereof  tkef 
have  no  right  to  eat — To  partake  of  the  benefits  which  we  receive  therefrom,  t9ib# 
$erve  the  tabernacle — Who  adhere  to  the  Mosaic  law. 

1 1.  For — According  to  their  own  law,  the  sin-oflerings  were  wholly  consumed, 
and  no  Jew  ever  ate  thereof.  But  Christ  was  a  sin-ofierin^:  therefore  they 
cannot  feed  upon  him,  as  we  do,  who  are  free  from  the  Mosaic  law. 

13.  Wherefore  Jesus  also — ^Exactly  answering  those  typical  sin-oflerings,  JitA 
fered  without  the  gate — Of  Jemsalem,  which  answered  to  the  old  camp  of  Israel: 
that  he  might  jane^i/y— Reconcile  and  consecrate  to  €k)d,  the  peopi^Who  be- 
lieve in  him,  by  kis  own  Hood — Not  those  shadowy  sacrifices,  which  are  now  of 
no  farther  nse. 

13.  Let  us  then  go  forth  without  the  camp — Out  of  the  Jewish  dispensation, 
bearing  his  reproach — ^AU  manner  of  shame^  obloqojr,  and  contempt,  for  his  sake. 

14.  f^  we  have  here — On  earth,  no  contxnming  city — All  things  here  are  but 
for  a  moment,  and  Jerusalem  itself  was  just  then  on  tne  point  of  being  destroyed. 

15.  The  sacrifice^The  altar  is  mentioned,  verse  10.  Now  the  sacrifices ;  1. 
Praise,  3.  Beneficence :  with  both  of  which  GKxl  is  well  pleased. 

17.  Obey  them  that  have  the  rule  over  youn-Tht  word  implies,  also,  that  lead  or 
guide  you :  namely,  in  truth  and  holiness :  and  seibmit  yewrulves~~OiTt  iq>  (not 

*  Gea.  VKtvit  U;  Joah.  it  5;  1  Chron.  zzriii,  90.  f  Pta.  czriii,  6. 


CHAPTER  Xin.  606 

souls,  as  they  that  shall  give  account ;  that  they  may  do  this 
with  joy,  and  not  with  groans.;  for  that  b  unprofitable  for  you. 

18  Pray  for  us ;  for  we  trust  we  hare  a  good  conscience,  desiring 

19  to  behave  ourselves  well  in  all  things.  And  I  beseech  you  to 
do  this  the  more  earnestly,  that  I  may  be  restored  to  you  the 
sooner. 

2D  Now  the  God  of  peace,  who  brou^t  again  irom  the  dead  the 
great  Shepherd  of  the  sheep,  our  Lord  Jesus,  by  the  blood  of  the 

21  everlasting  covenant.  Make  you  perfect  in  every  ffood  work,  to 
do  his  will,  working  in  you  that  which  is  well  pleasing  in  his 
sight  through  Christ  Jesus ;  to  whom  be  the  glory  for  ever  and 
ever.     Amen. 

22  J  beseech  you,  brethren,  suffer  the  word  of  exhortation ;  for 

23  1  have  written  a  letter  to  you  in  few  words.  Know  that  our 
brother  Timotheus  is  set  at  liberty,  with  whom,  if  he  come  sooiit 
I  will  see  you. 

24  Salute  all  them  that  have  the  rule  over  you,  and  all  the  saints. 

25  They  of  Italy  salute  you.     Grace  be  with  you  all. 

■  •^' 

yovLT  conscience  or  judgment,  bnt)  your  own  will,  in  all  things  pnrely  indi£ferent : . 
far  tkey  watch  over  your  souis — ^With  all  zeal  and  diligence,  tney  ffuard  and  cau- 
tion you  against  all  danger,  as  they  that  must  gioe  account — To  tne  great  Shep- 
herd for  every  part  of  meir  beliaviour  toward  you.  How  vigilant  then  ougni 
every  pastor  to  be !  How  careful  of  ever^  sonl  conuaitted  to  bis  charge !  liat 
they  may  do  this — Watch  over  ^ou,  with  joy^  ^nd  not  with  groan^^M  is  not  a 
good  shepherd  who  does  not  either  rejoice  over  them,  or  sroan  for  them.  The 
groans  of  other  creatures  are  heard :  how  much  more  shall  these  come  up  in  the 
ears  of  God !  Whoever  answers  this  character  of  a  Christian  pastor,  may  un- 
doubtadly  demand  this  obedience. 

20.  The  everlasting  covenant — The  Christian  covenant,  which  is  not  temporary, 
like  the  Jewish,  but  designed  to  remain  for  ever.  By  the  apjdication  of  that 
blood,  by  which  this  covenant  was  establish^,  may  he  make  you  in  every  respect 
inwardly  and  outwardly  holy  1 

32.  Suffer  the  word  of  exhortation — Addressed  to  you  in  this  letter,  which, 
thoogh  longer  than  my  usual  letters,  is  yet  contained  in  lew  words,  considering 
the  copiousness  of  the  subject. 

23.  /TAtf  come — To  me. 

25.  Grace  te  with  you  aXt—&L  Paul's  usual  benediction.  God  apply  it  to  our 
hearts. 


NOTES 


THE  GENERAL  EPISTLE  OF  ST.  JAMEB. 


This  Is  supposed  to  have  been  written  by  James,  the  son  of  Alpheos,  the  too- 
ther (or  kinsman)  of  onr  Lord.  It  is  called  a  General  Epistle,  because  writlei 
not  to  a  particular  person,  or  Church,  but  to  all  the  converted  Israelites.  Henia 
the  apofiUe  reproves  that  Antinomian  spirit  which  had  even  then  injfected  manx 
who  nad  perverted  the  glorious  doctrine  of  justification  by  (aith  into  an  '^^^t^^ 
of  licentiousness.  He  likewise  comforts  the  true  believers  under  their  saffoN 
ings,  and  reminds  them  of  the  judgments  that  were  approaching. 

IT  His  TBan  parts: 

I.  The  inscription Ch^  i,  1 

II.  The  exhortation^ 

1.  To  patience,  enduring  outward,  conquering  inward,  temptations  S-I5 

S.  Considering  the  goodness  of  God 16-18 

To  be  swift  to  hear,  slow  to  speak,  slow  to  wrath : 
And  these  three  are, 

1.  Proposed IMI 

3.  Treated  of  at  lar^ : 

«.  Let  hearing  be  joined  with  practice     .       •       •       •       •        •  SMI 

Particularly  with  bridling  the  tongue    ..••••  % 

With  mercy  and  purity S7 

Without  respect  of  persons ii.  1-IS 

And  so  faith  universally  with  works l4-fl8 

b.  Let  the  speech  be  modest lii,  1-18 

c.  Let  anger,  with  all  the  other  passions,  be  restrained  .       .      13 ;  It,  1-47 
S.  To  patience  again : 

A.  Confirmed  dj  the  coming  of  the  Judge,  in  which  draws  near, 

Thecalamity  of  the  wicked ^L^"^ 

The  deliverance  of  the  righteous  .,..•••  W9 

b.  Nourished  by  prayer •  IS-U 

lU.  The  conclusion 18»90 


ST.  JAMES. 


1      Jambs,  a  servant  of  God,  and  of  the  Lord  Jesus  Christ,  to  the 
twelve  tribes  which  are  scattered  abroad,  greeting. 


Verse  1.  A  servant  of  Jesus  Girist — Whose  name  the  apostle  mentions  but 
once  more  in  the  whole  epistle,  chap,  ii,  1 ;  and  not  at  all  in  his  whole  discourse 
Acts  XV,  14,  &c.,  or  chap,  xxi,  90-25.  It  mi^ht  have  seemed,  if  he  mentioned 
him  often,  that  be  did  it  out  of  vanity,  as  bernc^  the  brother  of  the  Lord;  U  M« 
twelve  tribe^^Of  Israel ;  that  is,  those  of  them  that  believe ;  which  are  scatUred 
abroadr—ln  various  countries.  Ten  of  the  tribes  were  scattered  ever  since  the 
reign  of  Hosea ;  and  great  part  of  the  rest  were  now  dispersed  through  the  Roman 
empire;  as  was  foretold.  Dent,  zxviii,  85,  dtc.;  xxz,  4:  greeHng-^ThaX  la,  all 
blemngs,  temporal  and  etemaL 


CHAPTER  I.  SOT 

2  My  brethren,  count  it  all  joy  when  ye  fall  into  dlrers  tempta- 

3  lions,  Knowing  that  the  trying  of  your  faith  worketh  patience. 

4  But  let  patience  have  its  perfect  work«  that  we  may  be  perfect  and 

5  entire,  wanting  nothing.   If  any  of  you  want  wisdom,  let  him  ask 
of  God,  who  gireth  to  all  men  liberally,  and  upbraidetfa  not,  and 

6  it  shall  be  given  him.   But  let  him  ask  in  faith,  nothing  doubting : 
for  he  that  doubteth  is  like  a  wave  of  the  sea,  driven  with  the  wind 

7  and  tossed.   For  let  not  that  man  think  that  he  shall  receive  any 

8  thing  from  the  Lord.    A  double-minded  man  is  unstable  in  all  hia 

9  ways.    Let  the  brother  of  low  degree  rejoice  in  that  he  is  exalted : 

10  But  the  rich  in  that  he  is  made  low ;  because  as  the  flower  of  the 

11  mss  he  shall  pass  away.  For  the  sun  arose  with  a  scorching 
heat,  and  withered  the  grass,  and  the  flower  fell  ofl^  and  the  beauty 
of  its  form  perished :  so  abo  shall  the  rich  man  fade  away  in  hia 

12  ways.  Happy  ia  the  man  that  endureth  temptation :  for  when  he 
hath  been  proved  he  shall  receive  the  crown  of  life,  which  the 

13  Lord  hath  promised  to  them  that  love  him.  Let  no  man  who  is 
tempted  say,  I  am  tempted  of  God ;  for  God  cannot  be  tempted 

m  .1  ■  ■  I     ■  .  ■  „ 

8.  3fy  brethren f  count  it  all  jay — Which  is  the  highest  degree  of  patience,  and 
contains  all  the  rest;  v)ken  ye/all  into  divers  tenyUUion^^ThaX  is,  trials. 

4.  Lei  paiienee  have  its  ver/ect  work — Give  it  roll  scope,  under  whatever  trials 
befall  you ;  tkat  ye  may  be  P^ffict  and  entire — Adorned  with  every  Chri^ian 
grace ;  and  wanting  miking — Which  Gkxl  requires  in  yoo. 

5.  f^any  vfont — The  connection  between  the  first  and  following  verses,  both 
here  and  m  the  fourth  chapter,  will  be  easily  discerned  by  him  w1k>  reads  them, 
while  he  is  suffering  wrongfully.  He  will  then  readily  perceive  why  the  apostle 
mentions  all  those  various  affections  of  the  mind;  wisdom^-To  understand 
whence  and  why  temptations  come^  and  how  they  are  to  be  improved.  Patience 
is  in  every  pious  man  already.  Let  him  exercise  this,  and  ask  for  wisdom. 
The  sum  of  wisdom,  both  in  the  temptation  of  poverty  and  of  riches,  is  described 
.in  the  9th  and  lOth  verses;  who givelktoaU — That  ask  aright;  and  upbraidetk 
'not — Either  with  their  past  wickedness,  or  present  unworthiness. 

6.  But  let  him  ask  in  faith — A  firm  confidence  in  Ood.  St.  James  also  both 
begins  and  ends  with  fidth,  chap,  v,  15 ;  the  hinderances  of  which  he  removes 
in  the  middle  part  of  his  epistle ;  he  that  doubteth  is  like  a  waive  of  the  sea — Yea, 
such  are  all  who  have  not  asked  and  obtained  wisdom ;  driven  vnth  the  wind — 
From  without ;  and  tossed — From  within,  by  his  own  tmstableness. 

8.  A  double-minded  MOf^— Who  has,  as  it  were,  two  souls ;  whose  heart  is  not 
simplv  given  up  to  Godj  is  unstable — Being  without  the  true  wisdom;  per^ 
petually  disagrees  both  with  himself  and  others,  chap,  iii,  16. 

9.  Let  the  brother — St  James  does  not  give  this  appellation  to  the  rich ;  of 
low  degree — ^Poor  and  tempted;  rejoice-^he  most  effectual  remedy  against 
double  mindedness;  in  that  he  is  exalted — To  be  a  child  of  Qod,  and  an  heir 
of  glOIT. 

10.  But  the  rich  in  that  he  is  made  Iow-^Im  humbled  by  a  deep  sense  of  his 
true  condition;  heufuse  as  the  fUfwer—BetiUtiM,  but  transient;  he  shall  pan 
away — Into  eternity. 

11.  For  the  sun  arose  and  withered  the  grass — There  is  an  unspeakable  beauty 
and  elegance,  both  in  the  comparison  itself,  and  in  the  very  manner  of  express- 
ing it,  intimating  both  the  certainty  and  the  suddenness  of  the  event.  So  shall 
the  rich  fade  away  in  his  ways — In  the  midst  of  his  various  pleasures  and  em- 
ployments. 

13.  Ha^  is  the  man  that  endureth  temptatumr-TriBlB  of  various  kinds ;  ho 
shall  receive  the  crown — That  ladeth  not  away :  which  the  Lord  hath  promised  to 
them  that  love  himr^And.  his  enduring  proves  his  love.  For  it  is  love  only  that 
endureth  all  things. 

13.  But  let  no  man  who  is  tempted^To  sin,  wy,  /mi  tempted  of  God-^QoA 
thus  tempteth  no  man. 


«n  ST/ JAMES. 

14  with  erily  neither  tempteth  he  any  nuuL  Bnt  erery  man  is 
tempted  when  he  is  drawn  away  by  his  own  desire  and  enticed. 

16  Then  desire,  having  conceived,  bringeth  forth  sin ;  and  sin,  being 
perfected,  bringeth  forth  death. 

16  Do  not  err,  my  beloved  brethren.   Every  good  gift,  and  every 

17  perfect  giflt,  is  from  above,  descending  from  the  Father  of  lights, 

18  with  whom  is  no  variableness,  neither  shadow  of  turning.  Of  his 
own  will  begat  he  us  by  the  word  of  truth,  that  we  might  be  a 
kind  of  first  fruits  of  his  creatures. 

19  Wherefore,  my  beloved  brethren,  let  every  man  be  swift  to 
!M)  hear,  slow  to  speak,  slow  to  wrath.  For  the  wrath  of  man 
Si  worketh  not  the  righteousness  of  God.    Therefore,  lajdng  aside 

all  the  filthiness  and  superfluity  of  wickedness,  receire  witb 
meekness  the  ingrafted  word,  which  is  able  to  save  yoor  souls. 

^ ■ —  -  '  .1    .  .  -  ■ — —~-  -  — - — 

—^■"""^"^—  ■  .  ■     ■ 

14.  Every  nutn  is  lempttd  loien— In  the  beginning  of  the  temptation,  he  is 
dnmm  away,  drawn  out  of  God,  his  strong  refuge,  ^  his  own  desire — Wa  are 
therefore  to  look  for  the  cause  of  evenr  sin  in  (not  out  of)  ourselves.  Even  the 
iniections  of  the  devil  cannot  hurt  before  we  make  them  our  own.  And  every 
one  has  desires  arising  from  his  own  constitution,  tempers,  habits,  and  way  of 
life;  and  enticed — In  the  progress  of  the  temptation,  catching  at  the  bait;  so  the 
original  word  signifies. 

16.  Then  desire  having  conceived— Bj  our  own  will  joininf^  therewith,  hringdh 
forih— Actual  sin — It  doth  not  follow  that  the  desire  itself  is  not  sin.  He  that 
Mf^ts  a  man  is  himself  a  man ;  and  sin  being  perfectedr-^QTOvm  up  to  matonty, 
wmch  it  quickly  does,  bringeth  forth  death — Sin  is  bom  pre^^nant  with  death. 

16.  Do  not  err — It  is  a  grievous  error  to  ascribe  the  evil,  and  not  the  good 
which  we  receive,  to  Qod. 

17.  No  evil,  but  every  good  gift — Whatever  tends  to  holiness,  and  every  perfeei 
W^l— Whatever  tends  to  glory,  descendeth  from  the  Father  of  lights — The  appel- 
tetion  oi  Father  is  here  used  with  peculiar  propriety.  It  follows,  he  begai  «f— 
He  is  the  Father  of  all  light,  material  or  spiritual,  m  the  kingdom  of  grace  and 
of  glory ;  with  whom  is  no  variableness— Hfo  change  in  his  understanding,  or 
^ktutow  of  tumifig — In  his  will.  He  infallibly  discerns  all  good  and  evil,  and 
invariably  loves  one  and  hates  the  other.  There  is  in  both  the  Greek  words  a 
metaphor  taken  from  the  stars,  particularly  proper  where  the  Father  of  lights  is 
mentioned.  Both  are  applicable  to  any  celestial  body,  which  has  a  daily  viciasi- 
tnda  of  day  and  night,  and  sometimes  longer  days,  sometimes  longer  nights.  In 
God  is  nothing  of  this  kind:  he  is  mere  light.  If  there  is  any  such  vicissitude, 
it  is  in  ourselves,  not  in  him. 

18.  Of  his  own  will— Most  loving,  most  free,  most  pure :  just  opposite  to  our 
evil  idesire.  ver.  15,  begat  he  us — Who  believe,  by  the  word  oftnUk — The  true 
word,  emphaticallv'  so  termed :  the  Gk>spel ;  that  we  might  be  a  kind  of  first  fruits 
of  his  creat/H/res — Cfhristians  are  the  chief  and  most  excellent  of  his  visiUe  crea- 
mres,  and  sanctify  the  rest.  Yet  he  says  a  kind  of—For  Christ  alone  is  abso- 
lutely the  first  fruits. 

19.  Let  every  man  be  fiinft  to  hear — This  is  treated  of  from  ver.  SI  to  the  end 
of  the  next  chapter ;  slow  to  speak — Which  is  treated  of  in  the  third  chapter ; 
stow  to  K^ro^A— Neither  murmuring  at  God,  nor  angry  at  his  neighbour.    Thia 

15  treated  of  in  the  third,  and  throughout  the  fourth  and  fifth  chapters. 

SO.  The  righteousness  of  Ood  here  includes  all  duties  prescribed  by  him,  and 
pleasing  to  him. 

81.  Therefore  laying  aside— As  a  dirty  garment,  ail  the  filthiness  and  smmt- 
fkdty  of  wickedness— For  however  specious  or  necessary  it  may  appear  to  worldly 
wisdom,  all  wickedness  is  both  vile,  hateful,  contemptible,  and  really  superfluous. 
Every  reasonable  end  may  be  efiectually  answered,  without  any  land  or  degree 
of  it  Lay  this,  every  known  sin,  aside,  or  all  vour  hearing  is  vain ;  with  meek^ 
Wiss  Constant  evenness  and  serenity  of  mina ;  receive— mto  your  ears,  your 
heart,  your  life :  the  wordr-Of  the  Gospel :  ingrafted— In  believers,  by  rmnera- 
tkm,  ver.  18,  and  by  habit,  Heb.  v,  14 ;  whuh  uoMeto  save  your  soul^^The  hope 
of  salvation  nourishes  meekness. 


CHAPTER  n.  GM 

22  But  be  ye  doers  of  the  word,  and  not  hearers  only,  deceiving 

23  yourselves.     For  if  any  one  be  a  hearer  of  the  word,  and  not  a 
21  doer,  he  is  like  a  man  beholding  his  natural  face  in  a  glass.    For 

he  beheld  himself]^  and  went  away,  and  immediately  forgot  what 

25  manner  of  man  he  was.  But  he  that  looketh  diligently  into  the 
perfect  law,  the  law  of  liberty,  and  continueth  therein,  this  man 
being  not  a  forgetful  hearer,  but  a  doer  of  the  work,  this  man 

26  shall  be  happy  in  his  doing.  If  any  one  be  ever  so  religious,  and 
bridleth  not  his  tongue,  but  deceiveth  his  own  heart,  this  man's 

27  religion  is  vain.  Pure  religion  and  undefiled  before  God  even 
the  Father  is  this.  To  visit  the  fatherless  and  widows  in  their 
affliction,  and  to  keep  himself  unspotted  from  the  world. 

II.       My  brethren,  hold  not  the  faith  of  our  Lord  Jesus  Christ,  the 

2  Lord  of  glory,  with  respect  to  persons.  For  if  there  come  unto 
your  assembly  a  man  with  gold  rings,  in  fine  apparel  and  there 

3  come  in  also  a  poor  man  in  dirty  raiment.  And  ye  look  upon  him 
that  weareth  the  fine  apparel,  and  say  to  him.  Sit  thou  here  in  a 
good  place,  and  say  to  the  poor  man,  Stand  thou  there,  or.  Sit  thou 

4  here  under  my  footstool.  Ye  distinguish  not  in  yourselves,  but  are 

5  become  evil-reasoning  judges.  Hearken,  my  beloved  brethren, 
■    ■  ■  -  -      ■   —         -  '         '^ 

23.  Beholding  his  face  in  the  glass — How  exactly  does  the  Scripture  glass  show 
a  man  the  face  of  his  sonl ! 

24.  He  beheld  himself,  and  went  away — To  other  business ;  and  forgot — But 
such  forgetting  does  not  excuse. 

25.  BuJt  he  that  looketh  diligently — Not  with  a  transient  glass,  but  bendinr 
down,  fixing  his  eyes,  and  searching  all  to  the  bottom,  into  the  perfect  law — Of 
love,  as  established  by  faith.  St.  James  here  guards  us  against  misunderstanding 
what  St.  Paul  says  concerning  the  yoke  and  bondage  of  the  law.  He  who  keeps 
the  law  of  love  is  free,  John  viii,  31,  dec.  He  that  does  not,  is  not  free,  but  a 
slave  to  sin,  and  a  criminal  before  GK)d,  chap,  ii,  10 ;  and  continueth  thereii^^- 
Not  like  him  who  forgot  it  and  went  awav.  This  man — There  is  a  peculiar 
force  in  the  repetition  of  the  word ;  shall  be  happy-~Noi  barely  in  hearing,  but 
doing  the  will  of  God. 

26.  If  any  one  be  ever  so  religious— Exact  in  the  outward  offices  of  religion; 
and  bridleth  not  his  tongue-^Fiom  backbiting,  tale-bearing,  evil  speaking,  he 
only  deceiveth  his  own  heart,  if  he  fancies  he  has  any  true  religion  at  all. 

v1.  The  only  true  religion  in  the  sight  of  QoA  is  this,  to  visit — With  counsel^ 
comfort,  and  relief,  the  fatherless  and  widows—Those  who  need  it  most,  in  their 
affliction — In  their  most  helpless  and  hopeless  state ;  and  to  keep  himself  unspotted 
from  the  world — From  the  maxims,  tempers,  and  customs  of  it.  But  this  cannoC 
be  done  tiU  we  have  given  our  hearts  to  Qod,  and  love  our  neighbour  as  our- 
selves, 

II.  1.  My  brethren — The  equality  of  Christians,  intimated  by  this  name,  is 
the  ground  of  the  admonition;  hold  not  the  faith  of  our  common  Lord,  the  Ltord 
of  glory— 0(  which  glory  all  who  believe  in  him  partake;  with  respect  of  persons 
— That  is,  honour  none,  merely  for  being  rich;  despise  none,  merely  for  being 
poor. 

2.  With  gold  rings — Which  were  not  then  so  common  as  now. 

3.  Ye  look  upon  him — ^With  respect. 

4.  Ye  distinguish  not — To  which  the  most  respect  is  due,  to  the  poor  or  to  the 
rich ;  btU  are  become  evil-reasoning  judges — You  reason  ill,  and  so  judge  wrong. 
For  fine  apparel  is  no  proof  of  worth  in  him  that  wears  it. 

5.  J&arien — As  if  he  had  said,  Stay,  consider,  ye  that  judge  thus.  Does  not 
the  presumption  lie  rather  in  favour  of  the  poor  man  1  Hath  not  Ood  chosen  the 
poor— Thai  is,  are  not  they  whom  God  hath  chosen,  generally  speaking,  poor  t» 
this  world;  who  yet  are  rich  in  faith,  and  heirs  of  the  kingdom — Consequently 
tae  most  honourable  of  men  1  And  those  whom  Grod  so  highly  honours  ought 
not  ye  to  honour  likewise  1  ^ 


M  ST.  JAMES. 

Hath  not  God  chosen  the  poor  of  this  world*  rich  in  faith,  and 
heirs  of  the  kingdom  which  he  hath  promised  to  them  that  lore 

6  him  ?    But  ye  have  disgraced  the  poor.    Do  not  the  rich  oppress 

7  you,  and  drag  you  to  the  judgment  seats  ?    Do  they  not  bUu- 

8  pheme  that  worthy  name  by  which  ye  are  called  ?     If  ye  fulfil 
the  royal  law,  (according  to  the  Scripture,)  *  Thou  shalt  lore  thy 

9  neighbour  as  thyself,  ye  do  well.     But  if  ye  have  respect  of  per- 
sons, ye  commit  sin,  being  convicted  by  the  law  fas   irmns- 

10  gressors.     For  whosoever  Miall  keep  the  whole  law,  but  ofknd 

11  ia  one  point,  is  become  guilty  of  all ;  For  he  that  said.  Do  not 
conunit  adultery,  said  also.  Do  not  commit  murder.  If.  then 
thou  commit  no  adultery,  yet  if  thou  commit  murder,  thou  art 

in  become  a  transgressor  of  the  law.     So  speak  ye,  and  so  act,  as 

15  they  that  shall  be  judged  by  the  law  of  liberty.  For  judgment 
without  mercy  shall  be  to  him  that  hath  showed  no  mercy :  but 
mercy  glorietn  over  judgpnent. 

H      What  doth  it  profit,  my  brethren,  though  a  man  say  he  hath 

16  faith,  and  have  not  works  ?  Can  that  faith  save  him  !  If  a  brother 
16  or  a  sister  be  naked,  and  want  daily  food.  And  one  of  you  say  to 


B,  Do  not  the  rich  often  oppress  you — By  open  violence;  often  drag 
ITader  colonr  of  law. 

7.  Do  not  they  blaspheme  that  worthy  name — Of  Qod  and  of  Christ  The 
apoMe  speaks  cniefly  of  rich  heathens.  But  are  Christians,  so  called,  a  whit 
behind  them  1 

B,Ify^  fulfil  the  royal  law^The  supreme  law  of  the  great  King,  which  is 
love;  and  that  to  every  man,  poor  as  well  as  rich,  ye  do  well. 

9.  Being  convicted— -By  that  very  law. 

10.  Whosoever  keepeth  the  vohoU  law^  except  in  one  point,  he  is  guilty  •f  M — 
b  as  liable  to  condemnation  as  if  he  had  offended  in  every  point. 

11.  For  it  is  the  same  authority  which  establishes  every  commandment 

'  19,  So  9peak  and  act — In  all  things,  as  they  that  ^kall  be  judged — Without 
respect  of  persons,  by  the  law  of  liberty—Tht  Grospel ;  the  law  of  nnivennd  love, 
wu^  alone  is  perfect  A-eedom.  For  their  transgression  of  this,  both  in  wonl 
and  deed,  the  wicked  shall  be  condemned.  And  according  to  their  works,  dooe 
in  obedience  to  this,  the  righteous  will  be  rewarded. 

13.  Judgment  without  mercy  Mai/  be  to  him — In  that  day,  who  hath  showed  no 
mercy — To  his  poor  brethren.  But  the  mercy  of  Ghxl  to  believers,  answering  to 
thirt  which  they  have  shown,  will  then  glory  over  judgment. 

14.  From  chap,  i,  ver.  33,  the  apostle  has  been  enforcing  Christian  practice. 
He  BOW  applies  to  those  who  neglect  this,  under  the  pretence  of  faith.  St.  Paul 
had  taught  that  a  man  is  justified  by  faith  without  the  works  of  the  law.  This 
iMsne  began  already  to  wrest  to  their  own  destruction.  Wherefore  St.  James, 
piarposely  repeating  (ver.  31, 33, 35)  the  same  phrases,  testimonies,  and  ejramples 
wUch  St.  Paul  had  used,  (Rom.  iv,  5 ;  Heb.  xi,  17,  31.)  refutes  not  the  doctrine 
of  St.  Paul,  but  the  error  of  those  who  abosed  it.  There  is  therefore  no  con- 
tradiction Detween  the  apostles;  they  both  delivered  the  truth  of  God;  but  in 
a  different  manner,  as  having  to  do  with  different  kinds  of  men.  On  another 
occasion  St.  James  himself  plead  the  cause  of  fiiith.  Acts  xv,  13,  81.  And 
St.  Paul  himself  strennously  pleads  for  works,  particularly  in  hia  latter  epistles. 
This  verse  is  a  summary  of  what  follows.  What  profiteth  it,  is  enlarged  on, 
ver.  15-17;  though  a  man  say,  ver.  18,  19,  can  thatfatth  save  him?  ver.  90.  It 
is  not  though  he  have  faith^  but,  though  he  say  he  hath  faith.  Here,  therefore,  true, 
Hving  faith  is  meant.  But  in  other  parts  of  the  argument,  the  apostle  speaks  of 
a  dead,  imaginary  faith.  He  does  not  therefore  teach  that  true  fhith  can,  but 
that  it  cannot,  subsist  without  works.  Nor  does  he  oppose  faith  to  works,  but 
that  empty  name  of  faith,  to  real  iaith  working  by  love :  can  that  faith  which  is 
without  works  save  him  f    No  more  than  it  can  profit  his  neighbour. 

*  her.  xiz,  18  f  Exod.  zxiii,  3. 


CHAPTER  n.  BDl 

them,  Depart  in  peace  ;  be  ye  warmed  and  filled^  bat  give  diem 

17  not  the  things  needful  for  the  body,  what  doth  it  profit  ?   So  like- 

18  wise  faith,  if  it  hath  not  works,  is  dead  in  iUeld  But  one  will 
say,  Thou  hast  faith,  and  I  have  works.  Show  me  thy  faith 
without  thy  works,  and  I  will  show  thee  my  faith  by  my  works. 

19  Thou  believest  there  is  one  God :  thou  dost  well :  the  doTib 

20  also  believe  and  tremble.    But  art  thou  willing  to  know,  O  empty 
91  man,  that  the  faith  which  is  without  works  is  dead  ?    Was  not 

Abraham  our  father  justified  by  works,  when  lie  bad  ofiered  up 

182  Isaac  his  son  upon  the  altar?    Thou  seest  that  faith  wrought 

together  with  his  works,  and  by  works  was  faith  made  perfect. 

23  And  the  Scripture  was  fulfilled  which  saith,  *  Abraham  believed 
God,  and  it  was  imputed  to  him  for  righteousness ;  and  he  was 

24  called  fThe  friend  of  God.    Ye  see  then,  that  a  man  is  justified 

'  ■  ■  . 

17.  So  likewise  that /at/A  'which  kaih  not  works  is  a  mere  dead^  empty  notion, 
of  no  more  profit  to  him  that  hath  it,  than  the  bidding  the  naked  be  clothed  is 
to  him. 

la  But  one,  who  judges  better,  wiU  jay— To  such  a  vain  talker,  show  me,  if 
thou  canst,  thy  £adth  without  thy  works. 

19.  Thou  believest  there  is  one  Oodr-l  SlWow  this.  But  this  proves  only,  that 
thou  hast  the  same  fiiith  with  the  devils.  Nay,  they  not  only  believe,  but  tremble 
—At  the  dreadfiil  expectation  of  eternal  torments.  So  ar  is  that  ikith  fi*om 
either  justifying  or  saving  them  that  have  it. 

90.  But  art  tkou  wiUi'ng  to  ibuno— Indeed  thou  art  not;  thon  wonldst  fidn  be 
ignorant  of  it :  O  empty  man — Empty  of  all  goodness,  that  the  faith  which  is 
without  works  is  dead?  And  so  is  not  properly  faith,  as  a  dead  carcass  is  not 
a  man. 

31.  Was  not  Abraham  JustiM  by  works  7 — St.  Panl  says  he  was Jiutifled  by 
fiuth,  Rom.  iv.  3,  &c.  Yet  St.  James  does  not  contradict  him.  For  he  does 
not  speak  of  the  same  jnstification.  St.  Paul  speaks  of  that  which  Abraham 
received  many  years  before  Isaac  was  bom,  Gkn.  xv,  6 ;  St.  James  of  that  which 
he  did  not  receive,  till  he  had  offered  np  Isaac  on  the  altar.  He  was  justified 
therefore  in  St.  Paul's  sense,  that  is,  accomited  righteous,  by  faith  antecedent  to 
his  works.  He  was  justified  in  St.  James'  sense,  that  is,  made  righteous,  by 
works  subsequent  to  nis  faith.  So  that  St.  James*  justification  by  works  is  the 
fhiit  of  St.  Patd's  justification  by  faith. 

22.  TVuru  seest  thatfaithr-^For  by  faith  Abraham  offered  up  Isaac,  Heb.  xi,  17,) 
wrought  together  with  his  works — Therefore  fiaith  has  one  energy  and  operation, 
works  another.  And  the  energy  and  operation  of  fkith  are  before  works,  and 
together  with  them.  Works  do  not  eive  life  to  fkith,  but  faith  begets  works, 
and  then  is  perfected  by  them.  And  by  works  wasfaiih  made  ferfed-^Here  St. 
James  fixes  the  sense  wherein  he  uses  the  word  justif/cd :  so  that  no  shadow  of 
contradiction  remains  between  his  assertion  and  St.  Patd's.  Abraham  returned 
fW>m  that  sacrifice  perfected  in  faith,  and  fhr  higher  in  the  fkvour  of  God.  Faith 
hath  not  its  being  from  works,  for  it  is  before  them ;  but  its  perfection.  That 
vigour  of  faith  wnich  begets  works  is  then  excited  and  increased  thereby:  as 
the  natural  heat  of  the  body  begets  motion,  whereby  itself  is  then  excited  and 
increased.    See  1  John  iii,  22. 

23.  And  the  Scri/rfure— Which  was  afterward  written,  was  hereby  eminently 
fuLfUed,  Abraham  believed  Qod,  and  it  was  imputed  to  him  for  righteousness-- 
^his  was  twice  fulfilled,  when  Abraham  first  believed,  and  when  he  offered  up 
Isaac.  St.  Paul  speaks  of  the  former  fhlfiUing,  St.  James  of  the  latter.  And  he 
was  called  the  friend  of  Qod — Both  by  his  poeSerity,  3  Chron.  xx,  7,  and  by  Gkd 
himself,  Isaiah  xli,  8.    So  pleasing  to  God  were  the  works  he  wrought  in  nith. 

84.  Ye  see  then  that  a  man  is  justified  by  works^  and  not  by  faith  ^niy— St  Paul, 
on  the  other  hand,  declares,  a  man  is  justified  by  faith,  ana  not  by  works,  Rom. 
iii,  98.   And  yet  there  is  no  contradiction  between  the  apostles ;  bcK^anae,  1.  They 

*  Gen.  XT,  6.  f  2  Ohnm.  xi.  7 


OOB  8T.  JAMES. 

95  by  works,  and  not  bj  faith  only.  In  like  manner,  was  not 
Ilahab  the  harlot  also  justified  by  works,  having  received  the 

90  messengers,  and  sent  them  out  another  way  ?  Therefore,  as  the 
body  without  the  spirit  is  dead,  so  the  faith  which  is  without 
works  is  dead  also. 

HI.    My  brethren,  be  not  many  teachers,  knowing  that  we  shaD 

2  receive  greater  condemnation.  For  in  many  things  we  all  offend. 
If  any  one  offend  not  in  word,  the  same  is  a  perfect  man,  able 

3  also  to  bridltt  the  whole  body.  Behold,  we  put  bridles  into  the 
mouths  of  horses,  that  they  may  obey  us,  and  we  turn  about  their 

4  whole  body.     Behold  also  the  ships,  though  they  are  so  large, 
-  and  driven  by  fierce  winds,  yet  are  turned  about  by  a  very  snull 

6  helm,  whithersoever  the  steersman  listeth.  So  the  tongue  also 
is  a  little  member,  yet  boasteth  great  things.    Behold  how  much 

6  matter  a  little  fire  kindleth.  And  the  tongue  is  a  fire,  a  world 
of  iniquity:  so  is  the  tongrue  among  the  members,  which  defileth 
the  whole  body,  and  setteth  on  fire  the  course  of  nature,  and  is 

7  set  on  fire  of  hell.  Every  kind,  both  of  wild  beasts  and  of  birds, 
both  of  reptiles  and  things  in  the  sea,  is  tamed,  and  hath  been 

8  tamed  by  mankind.     But  the  tongue  can  no  man  tame :  itistoi 
&  unruly  evil,  full  of  deadly  poison.     Therewith  bless  we  God, 

even  the  Father,  and  therewith  curse  we  men,  made  afller  the 

10  likeness  of  God.  Out  of  the  same  mouth  proceedeth  blessing 
and  cursing.  My  brethren,  these  things  ought  not  so  to  b^. 
Doth  a  fountain  send  out  of  the  same  opening  sweet  water  and 

11  bitter?    Can  a  fig  tree,  my  brethren,  bear  olives,  or  a  vine  figs! 

12  Neither  can  a  fountain  yield  salt  water  and  fresh. 


do  not  speak  of  the  same  &ith ;  St.  Paul  speaking  of  living  fidtk,  St.  James  here 
ciitad  faith.  2.  They  do  not  speak  of  the  same  works:  St.  Paul  speaking  of 
worki  antecedent  to  faith,  St.  James  of  works  subsequent  to  it 

-Sft.  After  Abraham,  the  father  of  the  Jews,  the  apostle  cites  Rahab,  a  woman, 
and  a  sinner  of  the  Gentiles,  to  show  that  in  every  nation  and  sex  true  fUth 

Sipduces  works,  and  is  perfected  by  them;  that  is,  by  the  grace  of  God  working 
I  the  believer,  while  he  is  showing  his  &ith  by  his  works. 
IIL  1.  Be  not  many  teackers—hct  no  more  of  vou  take  this  upon  yon,  than 
God  thrusts  out:  seeing  it  is  so  hard  not  to  offend  in  speaking  much ;  knowing 
that  we — That  all  who  thrust  themselves  into  the  office;  mmU  rtceive  grtmUr 
€midtmnaHon-'¥oT  more  offences.  St.  James  here,  as  in  several  of  the  following 
verses,  by  a  common  figure  of  speech,  includes  himself.  We  Aall  receive — tot 
0J^nd  we  put  bits — we  cwrse — None  of  which  (as  common  sense  shows)  are  to 
be  interpreted  either  of  him  or  of  the  other  apostles. 

9.  The  tame  is  able  to  bridle  the  whole  body — That  is,  the  whole  man.   ^And 
doubtless  some  are  able  to  do  this,  and  so  are  in  this  sense  perfect. 
3.  IFe— That  is,  men. 

5.  Boasteth  great  things— HiJh  great  influence. 

6.  A  world  of  iniquity — Containing  an  immense  quantity  of  all  manner  of 
wickedness;  it  deJUeth^As  fire  by  its  smoke ;  the  whole  body^The  whole  man; 
emd  tetteth  on  fire  the  course  of  nature — All  the  passions,  every  wheel  of  his  soul. 

%  Every  kind — The  expression  perhaps  is  not  to  be  taken  strictly.  Beptiles — 
That  is,  creeping  things. 

8.  But  no  man  can  tame  the  tongue-^Of  another ;  no,  nor  his  own,  without 
peeoliar  help  from  God. 

f ,  Men,  made  after  the  likeness  of  G0<i— Indeed  we  have  now  lost  this  likeness. 
Yet  there  remains  f^om  thence  an  indelible  nobleness,  which  we  ought  to  rever- 
cnee  both  in  ourselves  and  others. 


CHAPTER  lY.  608 

13  Who  is  a  wise. and  knowing  man  among  yon  ?    Let  him  show 

14  by  a  good  conversation  his  works  with  meekness  of  wisdom.  But 
if  ye  have  bitter  zeal  and  strife  in  your  hearts,  do  not  glory  and 

15  lie  against  the  truth.     This  is  not  the  wisdom  which  descendeth 

16  from  above,  but  t^  earthly,  animal,  devilish ;  For  where  bitter 

17  zeal  and  strife  is,  there  is  unquietness  and  every  evil  work.  But 
the  wisdom  that  is  from  above,  is  first  pure,  then  peaceable, 
gentle,  easy  to  be  entreated,  full  of  mercy  and  good  fruits,  with* 

18  out  partiality,  and  without  dissimulation.  And  the  fruit  of 
righteousness  is  sown  in  peace  for  them  that  make  peace. 

IV.     From  whence  come  wars  and  fightings  among  you  ?   Is  it  not 

2  hence,  from  your  pleasures  that  war  in  your  members  ?  Ye  de- 
sire and  have  not,  ye  kill,  and  envy,  and  cannot  obtain  ;  ye  fight 

3  and  war;  yet  ye  have  not,  because  ye  ask  not.  Ye  ask  and 
receive  not,  because  ye  ask  amiss,  that  ye  may  expend  it  on  your 

4  pleasures.  Ye  adulterers,  and  adulteresses,  know  ye  not  that  the 
friendship  of  the  world  is  enmity  against  God  ?  Whosoever 
therefore  desireth  to  be  a  friend  of  the  world,  is  an  enemy  of 

5  God.     Do  ye  think  that  the  Scripture  saith  in  vain.  The  Spirit 

13.  Let  him  show  his  wisdom,  as  well  as  his  iaith,  by  his  works  f  not  by  words 
only. 

14.  If  ye  have  bitter  zealr^Trnt  Christian  zeal  is  only  the  flame  of  love,  even 
in  your  hearts — Though  it  went  no  farther :  do  not  lie  against  the  truth — As  if 
such  zeal  could  consist  with  heavenly  wisdom. 

15.  This  wisdom  which  is  consistent  with  sufA  zeal,  is  earthlf — Not  heavenly, 
not  ih)m  the  Father  of  lights ;  animal — Not  spiritual ;  not  from  the  Spirit  oi 
God :  devilishr-Not  the  gift  of  Christ,  but  such  as  Satan  breathes  into  the  soul. 

17.  But  the  wisdom  from  above^  is  first  pure — From  all  that  is  earthly,  natural, 
devilish :  then  peaceable — True  peace  attending  purity,  it  is  quiet,  inoflemdve : 
gentle— Softj  mild,  yielding,  not  rigid ;  easy  to  oe  entreated — To  be  persuaded  or 
convinced,  not  stubborn,  sour,  or  morose;  full  of  good  fruits — Both  in  the  heart 
and  in  the  life,  two  of  which  are  immeaiately  specified :  wUhoui  partiality — 
Loving  all,  without  respect  of  persons:  embracing  all  good  things,  rejecting  all 
evil ;  and  without  dissimulation — Frank,  open. 

18.  And  M«  principle  productive  of  this  righteousness  is  sown,  like  good  seed, 
in  the  peace  or  a  believer's  mind,  and  brings  forth  aplentiftil  harvest  ofnappiness 
(which  is  the  proper  fruit  of  righteousness)  for  them  that  make  peace— That  Jaboor 
to  promote  this  pure  and  holy  peace  among  all  men. 

fV.  1.  fVom  whence  came  wars  and  fightings — Uuarrels  and  jars  among  you, 
quite  opposite  to  this  peace  %  IsU  not  from  your  pleasures — Your  desires  of  earthly 
pleasures,  which  war — Against  your  souls,  in  your  members  ?  Here  is  the  first 
seat  of  the  war.  Hence  proceeds  the  war  of  man  with  man,  king  with  king, 
nation  with  nation. 

3.  YekiU—lnyonTheait,  for  he  that  hateth  his  brother  is  a  mmrderer.  Ye  fight 
and  loar—That  is,  furiously  strive  and  contend.  Ye  ask  not—And  no  marvel. 
For  a  man  fhli  of  evil  desire,  of  envy,  or  hatred,  cannot  pray. 

3.  But  if  ye  do  ask,  ye  receive  not,  because  ye  ask  amiss— Thai  is,  from  a  wrong 
motive. 

4.  Ye  adulterers  and  adulteresses— Who  have  broken  your  faith  with  God,  your 
rightfhl  spouse ;  know  ye  not  that  the  friendshiv,  or  love  of  the  world^^The  desire 
ofthe  flesn,  the  desire  of  the  eye,  and  thejpride  of  life,  or  courting  the  favour  of 
worldly  men,  is  enmity  against  Ood? — Whosoever  desireth  to  be  a  friend  oftki 
world-^Whosdever  seeks  either  the  happiness  or  favour  of  it,  does  therelnr  con* 
»titute  himself  an  enemy  of  Ood — And  can  he  expect  to  obtain  any  thing  d:  him  1 

5.  Do  ye  think  that  the  Scripture  saith  in  vaxn — Without  good  ground.  St. 
James  seems  to  refer  to  many,  not  any  one  particular  scripture.  The  spirit  of 
love  that  dwelleth  in  all  believers,  haieth  against  eiitw,  Qal.  v,  17,  is  directly  op- 
posite to  all  those  unloving  tempers  which  necessarily  flow  from  the  frienoshiB 
ofthe  world. 


m  ST.  JAME8L 

6  that  dwelleth  in  ns  lusteth  against  envy  ?   But  he  gireth  greater 
grace :  therefore  it  saith,  *  God  resiateth  the  proud,  but  gireth 

7  grace  to  the  humble.     Submit  yourselves,  therefore,  to  Grod« 

8  resist  the  devil,  and  he  will  flee  from  you.  Draw  nigh  to  God, 
.  and  he  will  draw  nigh  to  you:  cleanse  your  hands,  ye  sinners, 
A  and  purify  your  hearts,  ye  double-minded.     Be  afflicted,  and 

mourn,  and  weep ;  let  your  laughter  be  turned  into  mourning, 

10  and  your  joy  into  heaviness.  Humble  yourselves  before  the 
Lord,  and  he  will  lift  you  up. 

11  Speak  not  evil  one  of  another,  brethren.  He  that  speaketh 
evil  of  his  brother,  and  judgeth  his  brother,  speaketh  evil  of  the 
law,  and  judgeth  the  law.     But  if  thou  judgest  the  law,  thou  art 

15  not  a  doer  of  the  law,  but  a  judge.  There  is.  one  lawgiver  that  is 
able  to  save  and  to  destroy:  Who  art  thou  that  judgest  anolher? 

18      Come  now,  ye  that  say.  To-day  or  to-morrow  we  will  go  to 

fluch  a  city,  and  continue  there  a  year,  and  traflic,  and  get  gain : 

14  Who  know  not  what  shall  he  on  the  morrow ;  for  what  ia  your 

-    life  ?    It  is  a  vapour  that  appeareth  for  a  little  time,  and  then 

16  ranisheth  away :  instead  of  your  saying.  If  the  Lord  will,  we 
W  ahall  both  live,  and  do  this  or  that.     But  now  ye  glory  in  your 

17  boastinffs :  all  such  glorying  is  evil.  Therefore  to  him  that 
knoweth  to  do  good  and  doth  it  not,  to  him  it  is  sin. 

T.      Come  now,  ye  rich,  weep  and  howl  for  your  miseries  that  are 
2  coming  upon  you.  Your  riches  are  corrupted,  and  your  garmenta 


6.  Bid  he  gioeik  greaitr  grace — To  all  who  shun  those  tempers :  therefore  ii 
The  Scripture,  saUA,  Ood  resUUtk  the  proud — And  pride  is  the  great  root  of  all 
oalclnd  affections. 

7.  Therefore  by  humbly  sybmiUing  yourselves  to  Ood^  resist  ike  devil — The 
ftther  of  pride  and  envy. 

B,  T^en  draw  nigh  toixod  in  prayer,  and  he  vnll  draw  nigh  fuUo  you.  will  hear 
yoa :  which  that  nothing  may  hinder,  cleanse  your  hands — Cease  ^m  doin^  evil, 
emd  mrify  your  Aeafi»— From  all  spiritnal  adultery.  Be  no  more  dooble  minded, 
vamiy  endeavouring  to  serve  both  Gkxl  and  mammon. 

9.  Be  affiided — For  yoor  past  nnfaithfulness  to  Qod. 

VL  Speak  not  evil  one  of  another— This  is  a  grand  hinderance  of  peace.  O 
who  is  sufficiently  aware  of  it !  He  that  speaketh  evil  of  another  does  in  effect 
speak  evil  of  the  law  which  so  strongly  prohibits  it.  T^hou  art  not  a  doer  of  the 
msjhut  a  judge — Of  it,  thon  settest  thyself  above,  and  as  it  were  condemnesi  it. 

18.  T%ere  is  one  lawgiver  that  is  able — To  execute  the  sentence  he  denounces. 
But  who  art  thou  ? — A  poor,  weak,  djring  worm. 

18.  Come  noWf  ye  that  say^As  peremptorily  as  if  your  life  were  in  your  own 
hands. 

15.  Instead  of  your  saying — That  is,  whereas  ye  ought  to  say. 
~  17.  Therefore  to  him  that  knoweth  to  do  good  and  doth  it  not — That  knows 
what  is  right,  and  does  not  practise  it,  to  him  U  is  sin — His  knowledge  does  not 
prevent,  but  increase  his  condemnation. 

y.  1.  Conu  now^  ye  rich — The  apostle  does  not  speak  this  so  much  for  the  sake 
of  the  rich  themselves,  as  of  the  poor  children  of  Qod,  who  were  then  groaning 
under  their  cruel  oppression,  weep  and  howl  for  your  miseries  which  are  eomimg 
«{p#»  y<m--Ctuickly  and  unexpectedly.  This  was  written  not  long  before  i& 
nege  of  Jerusalem;  during  which,  as  well  as  after  it.  huge  calamities  came  on 
the  Jewish  nation,  not  only  in  Jndea,  but  through  distant  countries.  And  as 
these  were  an  awml  prelude  of  that  wrath  which  was  to  fall  upon  them  in  the 
world  to  come,  so  this  may  likewise  refer  to  the  final  vengeance  which  will  then 
be  executed  on  the  impenitent. 

S.  The  riches  of  the  ancients  consisted  much  in  large  stores  of  com,  and  of 
cosify  apparel. 

*  Pnireibf  iii,  34. 


CHAPTER  Y.  <IQ5 

3  are  become  moth  eaten.  Your  gold  and  silTer  ii  cankered,  and 
the  canker  of  them  will  be  a  testimony  against  you,  and  will  eat 
your  flesh  as  fire:  ye  hare  laid  up  treasure  in  the  last  days. 

4  Behold,  the  hire  of  your  labourers  who  have  reaped  your  fields, 
which  is  kept  back  by  you,  crieth :  and  the  cries  of  them  who 
have  gathered  in  your  harvest  are  entered  into  the  ears  of  the 

5  Lord  of  sabaoth.  Ye  have  lived  delicately  and  luxuriously  on 
earth ;  ye  have  cherished  your  hearts,  as  in  a  day  of  sacrifice. 

6  Ye  have  condemned,  ye  have  killed  the  just :  he  doth  not  resist 

7  you.  Be  patient,  therefore,  brethren,  till  the  coming  of  the 
Lord.  Behold,  the  husbandman  waiteth  for  the  precious  fruit 
of  the  earth,  and  hath  patience  for  it,  till  he  receives  the  former 

8  and  the  latter  rain.    Be  ye  also  patient,  stablish  your  hearts :  for 
0  the  coming  of  the  Lord  is  nigh.    Murmur  not  one  against  another, 

brethren,  lest  ye  be  condemned ;  Behold,  the  judge  standeth 

10  before  the  door.  Take,  my  brethren,  the  prophets  who  spoke 
in  the  name  of  the  Lord,  for  an  example  of  suffering  affliction, 

11  and  of  patience.  Behold,  we  count  them  happy  that  endured. 
Ye  have  heard  of  the  patience  of  Job,  and  have  seen  the  end  of 
the  Lord ;  for  the  Lord  is  full  of  compassion  and  of  tender  mercy. 

12  But  above  all  things,  my  brethren,  swear  not,  neither  by  heaven, 
nor  by  the  earth,  nor  by  any  other  oath ;  but  let  your  yea  be  yea, 
and  your  nay  nay,  lest  ye  fall  under  condemnation. 

3.  The  canker  of  them — Your  perishing  stores  and  moth-eaten  garments,  vnll 
be  a  testimony  against  you — Of  your  having  buried  those  talents  in  the  earth, 
instead  of  improving  them  according  to  your  Lord's  will ;  and  vnU  eat  yourjteik 
as  fire — Will  occasion  you  as  great  torment  as  if  fire  were  consuming  your  nesh. 
Ye  have  laid  up  treasure  in  the  last  days — When  it  is  too  late ;  when  you  have 
no  time  to  enjoy  them. 

4.  The  hire  of  your  labourers  crieth — Those  sins  chiefly  cry  to  (Jod,  concerning 
which  human  laws  are  silent.  Such  are  luxury,  unchastity,  and  various  kinds 
of  injustice.  The  labourers  themselves  also  cry  to  God,  who  is  just  coming  to 
avenge  their  cause ;  of  sabaoth — Of  hosts  or  armies. 

5.  Ye  have  cherished  your  hearts— HRve  indulged  yourselves  to  the  uttermost, 
as  in  a  day  of  sacrifice — Which  were  solemn  feast  dajrs  among  the  Jews. 

6.  Ye  have  killed  the  just — Many  just  men,  in  particular  that  Just  One^  Acts 
iii,  14.  They  afterward  killed  James,  sumamed  the  Just,  the  writer  of  this 
epistle.  He  doth  not  resist  you — And  therefore  yon  are  secure.  But  the  Lord 
cometh  quickly,  ver.  8. 

7.  The  husbandman  ioaitethfor  the  precious  fruit — Which  will  recompense  his 
labour  and  patience ;  till  he  receive  the  former  rain — Immediately  after  sowing, 
and  the  latter— Behre  the  harvest. 

8.  Stablish  your  hearts — In  faith  and  patience;  for  the  coming  of  the  Lord — To 
destroy  Jerusalem,  is  nigh — And  so  is  nis  last  coming  to  the  eye  of  a  believer. 

9.  Murmur  not  one  against  another — Have  patience  also  before  each  other. 
The  judge  standeth  before  the  door — Hearing  every  word,  marking  every  thought. 

10.  Take  the  prophets  for  an  example — Once  persecuted  like  you,  even  for 
speaking  in  the  name  of  the  Lord — The  very  men  that  gloried  in  having  prophets, 
yet  could  not  bear  their  message.  Nor  did  either  their  holiness  or  their  high 
commission  screen  them  from  suffering. 

11.  We  count  them  happy  that  endured — That  suffered  patiently.  The  more 
they  once  suffered,  the  greater  is  their  present  happiness.  Ye  have  seen  the  end 
of  the  Lord — The  end  wnich  the  Lord  gave  him. 

12.  Swear  not — However  provoked.  The  Jews  were  notoriously  guilty  of 
common  swearing,  though  not  so  much  by  God  himself  as  by  some  of  nis  crea- 
tures. The  apostle  here  particularly  forbids  these  oaths,  as  well  as  all  swearing 
in  common  conversation.  It  is  very  observable  how  solemnly  the  apostle  intro- 
duces this  command :  above  aU  things^  swear  nei.    As  if  he  had  said.  Whatever 


600  ST.  JAMES. 

13  Is  any  among  you  afflicted  t  let  him  pray.     Is  any  eheerfnl  ? 

14  let  him  sing  psauns.  Is  any  amon^  you  sick  !  let  him  call  for 
the  elders  of  the  Church,  and  let  tnem  pray  orer  him,  having 

15  anointed  him  with  oil  in  the  name  of  the  Lord  ;  And  the  prayer 
of  faith  shall  sare  the  sick,  and  the  Lord  shall  raise  him  up,  and 

10  if  he  have  committed  sins,  diey  shall  be  forgiven  him.  Confess 
your  faults  one  to  another,  brethren,  and  pray  one  for  another, 
that  ye  may  be  healed :  the  fervent  prayer  of  a  righteous  mau 

17  availeth  much.  Elijah  was  a  man  of  like  passions  with  us ;  and 
he  prayed  earnestly  that  it  might  not  rain ;  and  it  rained  not  on 

18  the  land  for  three  years  and  six  months.  And  he  prayed  again, 
and  die  heaven  gave  rain,  and  die  land  brought  forth  her  fruit. 

19  Brethren,  if  any  one  among  you  err  from  the  truth,  and  one 

20  convert  him,  Let  him  know  diat  he  who  converteth  a  sinner 
from  the.  error  of  his  way,  shall  save  a  soul  from  death,  and  hide 
a  multitude  of  sins. 

you  foreet,  do  not  forget  this.  This  abundantly  demonstrates  the  horrible  ini- 
quity of  the  crime.  But  he  does  not  forbid  the  taking  of  a  solemn  oath  before 
a  ma^trate.  iX  your  yea  be  yea^  and  your  nay  luiy^— Use  no  higher  assevera- 
tions m  common  discourse.  And  let  your  word  stand  firm.  Whatever  ye  say, 
take  care  to  make  it  good. 

14.  Having  anointed  kim  vriih  oil—TYns  single,  conspicuous  gift,  which  Christ 
committed  to  his  apostles,  Mark  vi,  13,  remained  in  tne  Church  long  after  the 
other  miraculous  gifts  were  withdrawn.  Indeed  it  seems  to  have  been  designed 
to  remain  always,  and  St.  James  directs  the  elders,  who  were  the  most,  if  not  the 
only  gifted  men,  to  administer  it.  This  was  the  whole  process  of  physic  in  the 
Christian  Church,  till  it  was  lost  through  unbelief.  That  novel  invention  among 
the  Romanists,  extreme  unction,  practised  not  for  cure,  but  where  life  is  despaired 
of^  bears  no  manner  of  resemblance  to  this. 

15.  And  the  prayer  offered  in  faith  shall  $ave  the  sick — From  his  sickness,  and 
if  any  sin  be  the  occasion  of  his  sickness,  it  shall  be  forgiven  him. 

16.  Confess  yourfauUs — Whether  ye  are  sick  or  in  health,  to  one  another — He 
does  not  say  to  the  elders:  (this  may  or  may  not  be  done;  for  it  is  nowhere 
commanded.)  We  may  confess  them  to  any  one  who  can  pray  in  faith.  He 
will  then  know  how  to  pray  for  us,  and  be  more  stirred  up  so  to  do;  aitd  pray 
one  for  another ^  thai  ye  may  be  healed— Of  bM  your  spiritual  diseases. 

17.  Elijah  v)as  a  man  of  like  passions — Naturally  as  weak  and  sinful  as  we 
are:  and  he  prayed — When  idolatry  covered  the  land. 

18.  Be  prayed  again — When  idolatry  was  abolished. 

19.  As  if  he  had  said,  I  have  now  warned  you  of  those  sins  to  which  you  are 
most  liable :  and  in  all  these  respects  watch  not  only  over  yourselves,  but  every 
one  over  his  brother  also.  Labour  in  particular  to  recover  those  that  are  fallen. 
Jf  any  one  err  from  the  trvih — Practically  by  sin. 

90.  He  shall  save  a  soul — Of  how  much  more  value  than  the  body  I  ver.  14 ; 
emd  hide  a  mMit/ude  of  linj— Which  shall  no  more,  how  many  soever  they  are, 
be  remembered  to  his  condemnation. 


NOTES 


THE  FIRST  EPISTLE  GENERAL  OF  ST.  PETER. 


Therb  is  a  wonderful  wei^htiness,  and  yet  liveliness  and  sweetness,  in  the 
q^istles  of  St.  Peter.  His  design  in  both  is  to  stir  up  the  minds  of  those  to  miiom 
he  writes  bj  way  of  remembrance,  2  Peter  iii,  I :  and  to  guard  them  not  only 
against  error,  but  also  against  donbtinf .  chap.  ▼,  IS.  This  ne  does  by  reminding 
them  of  that  fflorions  grace  which  God  had  voachsafed  them  through  tha  Go^dL 
bf  which  belieYers  are  inflamed  to  bring  forth  the  fruits  of  fiUth,  hope,  lore,  and 
patience. 

TBI  PARTS  OP  THIS  EPISTLE  ARE  TBRBB: 

I.  The  inscription Chap,  i,  1, 9 

n.  The  stirrmg  up  of  them  to  whom  he  writes, 
1.  As  bom  ofQoid.  Here  he  recites,  and  interweares  alternately, 
both  the  benefits  of  God  toward  belieyers,  and  the  duties  of 
believers  toward  GKxi. 
L  God  hath  regenerated  us  to  a  living  hope,  to  an  eternal  inhe- 
ritance     ....  * 9-lS 

Therefore  hope  to  the  end .*  13 

9.  As  obedient  children,  bring  forth  the  fruit  of  ftith  to  your 

heavenly  Father 14-91 

3.  Being  purified  by  the  Spirit,  love  Mth  a  pure  heart         .       •  99;  ii,  10 
9.  As  strangers  in  the  world,  abstain  frt>m  flesnly  desires        .       •  11 

And  show  your  fkith  by, 

1.  A  sood  conversation 19 

a.  In  particular 

Subjects 13-17 

Servants,  after  the  ezan^le  of  Christ     .       •       •       .       •         lS-96 

Wives ill,  1-6 

Husbands 7 

h.  In  general,  all 8-15 

9.  A  good  profession, 
a.  By  readiness  to  sive  an  answer  to  every  one  •       •         16-99 

^.  By  shunning  evu  company     .......       iv,  1-6 

(This  part  is  enibroed  uf  what  Christ  both  did  and  snifered, 

from  his  passion  to  his  coming  to  judgment) 
c,  Bv  the  exerdae  of  Christian  virtues,  and  by  a  due  use  of 

miraculous  gifts 7-11 

3.  As  fellow  heirs  of  glory,  sustain  adversity;  let  each  do  thiSi 


1.  Ineeneral,  asaChnstian 19-19 

1.  In  his  own  particular  state v,  1-11 

(The  title  tOovid  divides  the  second  part  fhnn  the  fiist, 


chap.  11, 11,  and  the  third  tmoL  the  second,  chap  iv  19.) 
m.  The  conclusion 19-14 


I.  ST.  PETER. 


1  Pktkr,  an  apostle  of  Jesus  Christ,  to  the  sojourners  scattered 

2  throvgh  Fontnsy  Galatia,  Cappadocia,  Asia,  and  Bithynia*  Elect 
(according  to  the  foreknowledge  of  God  the  Father)  throuffh 
sanctification  of  the  Spirit  unto  obedience,  and  sprinkling  of  tne 
blood  of  Jesus  Christ.     Grace  and  peace  be  multiplied  to  yon. 

Verse  1.  7>  ike  sojourners — Upon  earth,  the  Christians,  chiefly  those  of  Jev^ 
M  retraction,  scattered — Long  ago  driven  out  of  their  own  land,  (those  scattered 
tgrthe  p^rsecntion  mentioned  Acts  viii,  1,  were  scattered  only,  through  Judeaand 
nunana,  though  afterward  some  of  them  travelled  to  Phenice,  C]ri&us,  and  An* 
tioch,)  trough  Pantus^  Galatia^  Cappadocia^  Asia,  and  Bitkynia — lie  names 
these  five  provinces  in  the  order  wherein  thev  occurred  to  him,  writing  from  the 
east.  All  these  countries  lie  in  the  lesser  Asia.  The  Asia  here  distinguished 
tn/m  the  other  provinces  is  that  which  was  usually  called  the  proconsular  Asia, 
being  a  Roman  province. 

S.  According  to  the  foreknowledge  of  Ood — Speaking  after  the  manner  of  men. 
Strictly  speaking,  there  is  no  foreknowledge,  no  more  than  afterknowledge,  with 
God;  but  idl  things  are  known  to  him  as  present,  from  eternity  to  eternity.  This 
is  therefore  no  oUier  than  an  instance  of  the  Divine  condescension  to  our  low 
capacities.  Elect — By  the  free  love  and  almighty  power  of  God,  taken  out  of, 
smarated  from,  the  world.  Election,  in  the  Scripture  sense,  is  God's  doing  any 
thmg  that  our  merit  or  power  have  no  part  in.  The  true  prc^iestination,  or  fore- 
afpointment  of  GK>d,  is,  1.  He  that  believeth  shall  be  saved  from  the  guilt  and 
pavsr  of  sin.  %  He  that  endureth  to  the  end  shall  be  saved  eternally.  They 
vho  receive  the  precious  gift  of  faith  thereby  become  the  sons  of  Gtod;  and  being 
Sims,  they  shall  receive  the  Spirit  of  holiness,  to  walk  as  Christ  also  walked! 
Throughout  every  part  of  this  appointment  of  God,  promise  and  duty  go  hand 
in  hand.  All  is  free  gift;  and  yet  such  is  the  gift,  that  the  final  issue  depends  on 
oar  future  obedience  to  the  heavenly  call.  But  other  predestination  tnan  this, 
either  to  life  or  death  eternal,  the  Scripture  knows  not  of.  Moreover  it  is, 
I.  Cruel  respect  of  persons;  an  unjust  regard  of  one,  and  an  unjust  disregard  of 
another.  It  is  mere  creature  partiality,  and  not  infinite  justice.  2.  It  is  not  plain 
SMpture  doctrine,  (if  true,)  but  rather  inconsistent  with  the  express  written 
wora,  that  speaks  of  God*s  universal  ofiers  of  grace ;  his  invitations,  promises, 
thnatenings,  being  all  general.  3.  We  are  bid  to  choose  lile,  and  reprehended 
Ibenot  doing  it.  4.  It  is  inconsistent  with  a  state  of  probaticm  in  those  that  must 
be  saved  or  must  be  lost.  5.  It  is  of  fatal  consequence ;  all  men  being  ready  on 
yery  slight  grounds  to  fancy  themselves  of  the  elect  number.  But  the  doctrine 
of  predestination  is  odtirely  changed  from  what  it  formerly  was.  Now  it  implies 
nefiher  faith,  peace,  nor  parity.  It  is  something  that  will  do  without  them  all. 
Faith  is  no  longer,  according  to  the  modem  predestinarian  scheme,  a  Divine 
erldence  of  things  not  seen,  wrought  in  the  soul  by  the  immediate  power  of  the 
Holy  Ghost:  not  an  evidence  at  all,  but  a  mere  notion.  Neither  is  faith  made 
any  longer  a  means  of  holiness ;  but  something  that  will  do  without  it  Christ  is 
no  more  a  Saviour  from  sin ;  but  a  defence,  a  countenancer  of  it.  He  is  no 
inore  a  fountain  of  spiritual  life  in  the  soul  of  believers,  but  leaves  his  elect  i]|. 
wardly  dry,  and  outwardly  imfruitful ;  and  is  made  liule  more  than  a  refuge 
ftom  the  image  of  the  heavenly;  even  from  righteousness,  peace,  and  joy  in  the 
Hc4v  Ghost :  through  sanctifi^ion  of  the  Spirit — Througn  the  renemng  and 
pnrifj^g  influences  of  his  Spirit  on  their  souls ;  unto  obedience — To  engage  and 
enable  them  to  yield  themselves  up  to  all  holy  obedience,  the  foundation  of  aH 
which  is,  the  sprinkling  of  the  blood  of  Jesus  Christ — The  atoning  blood  of  Christ 
niiich  was  typified  by  the  sprinkling  of  the  blood  of  sacrifices  under  the  law;  in 
to  whifih  it  is  called  the  blood  of  sprinkling. 


CHAPTER  I.  609 

3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who, 
according  to  his  abundant  mercy,  hath  regenerated  us  to  a  living 

4  hope,  by  the  resurrection  of  Jesus  Christ  from  the  dead.  To  an 
inheritance  incorruptible  and  undefiled,  and  that  fadeth  not  away, 

6  reserved  in  heaven  for  you,  Who  are  kept  by  the  power  of  God 
through  faith  unto  salvation,  ready  to  be  revealed  in  the  last  time. 

6  Wherein  ye  greatly  rejoice,  though  now  for  a  little  while  (if  need 

7  be)  ye  arc  in  heaviness  through  manifold  temptations :  That  the 
trial  of  your  faith,  which  is  much  more  precious  than  gold,  (that 
perislieth,  though  it  be  tried  with  fire,)  may  be  found  unto  praise, 

8  and  honour,  and  glory,  at  the  revelation  of  Jesus  Christ.  Whom 
having  not  seen,  ye  love :  in  whom  though  ye  see  him  not,  yet 
believing,  ye  now  rejoice  with  joy  unspeakable  and  full  of  glory. 

9  Receiving  the  end  of  your  faith,  the  salvation  of  your  souls.    Of 

10  which  salvation  the  prophets,  who  prophesied  of  the  grace  of  God 

11  toward  you,  inquired  and  searched  diligently.  Searching  what. 


3.  Blessed  be  the  God  and  F\Uherof  our  Lord  Jesus  Christ — His  Father  with 
respect  to  bis  Divine  nature ;  his  GkxI  with  respect  to  his  haman ;  who  hoik 
regenerated  us  to  a  living  hope — A  hope  which  implies  true  spiritual  life,  which 
revives  the  heart,  and  makes  the  soul  lively  and  vigorous ;  by  the  resurrection  of 
Christ — Which  is  not  only  a  pledge  of  ours,  but  a  part  of  the  purchase  price.  It 
has  also  a  close  connection  with  our  rising  from  spiritual  death,  that  as  he  liveth, 
so  shall  we  live  with  him.  He  was  acknowledged  to  be  the  Chr^t,  but  usually 
called  Jesus  till  his  resurrection ;  then  he  was  also  called  Christ. 

4.  To  an  inheritance — For  if  we  are  sons,  then  heirs ;  incorruptible — ^Not  like 
earthly  treasures ;  undefiled — Pure  and  holy,  incapable  of  being  itself  defiled,  or 
of  bein^  enjoyed  by  any  polluted  soul ;  and  thai  fadeth  not  away — That  never 
decays  m  its  value,  sweetness,  or  beauty,  like  all  the  enjoyments  of  this  world, 
like  the  garlands  of  leaves  or  flowers  with  which  ancient  conquerors  were  wont 
to  be  crowned;  reserved  in  heaven  for  you — Who,  by  patient  continuance  in  well 
doing,  seek  for  glory,  and  honour,  and  immortality. 

5.  Who  are  kept — The  inheritance  is  reserved ;  the  heirs  are  kept  for  it ;  by 
the  power  of  God — Which  worketh  all  in  all ;  which  guards  us  against  all  our 
enemies ;  through  /ai^A— Through  which  alone  salvation  is  both  received  and 
retained ;  ready  to  be  revealed — That  revelation  is  made  in  the  last  day.  It  was 
mure  and  more  ready  to  be  revealed  ever  since  Christ  came. 

6.  Wherein — That  is,  in  being  so  kept,  ye  even  now  greatly  rejoice^  though 
now  for  a  little  while — Such  is  our  whole  life  compared  to  eternity;  if  need  be-^ 
(For  it  is  not  always  needful ;)  if  God  sees  it  to  be  the  best  means  for  your  spi- 
ritual profit ;  ye  are  in  heaviness — Or  sorrow,  but  not  in  darkness :  for  they  still 
retained  both  faith,  ver.  5,  hope,  and  love :  yea,  at  this  very  time  were  rejoicing 
with  joy  unspeakable,  ver.  8. 

7.  That  the  trial  of  your  faith — That  is,  your  faith  which  is  tried,  which  in 
much  more  precious  than  erold,  (for  gold,  though  it  bear  the  fire,  yet  will  perish 
with  the  world,)  may  be  found — Though  it  doth  not  yet  appear,  unto  praise-^ 
From  God  himself;  and  honour — From  men  and  angels ;  and  glory-^AxigDitA, 
by  the  great  Judge. 

8.  Having  not  seen — In  the  flesh. 

9.  i&ceinn^— Now  already,  salvation^— Prom,  all  sin  into  all  holiness,  which 
is  the  qualiflcalion  for,  the  forerunner  and  pledge  of,  eternal  salvation. 

10.  Of  which  salvation — So  far  beyond  all  that  was  experienced  under  the 
Jewish  dispensation,  the  very  prophets  who  prophesied  long  ago  of  the  grace  of 
God  toward  you — Of  his  abundant,  overflowing  grace,  to  be  bestowed  on  be- 
lievers under  the  Christian  dispensation,  inquired — Were  earnestly  inquisitive, 
and  searched  diligently,  (like  miners  searching  after  precious  ore,)  ailer  the 
meaning  of  the  prophecies  which  they  delivered. 

11.  Searching  what  time-^Whai  particular  period;  and  what  nunmer  oftimi 
—By  what  marks  to  be  distinguished;  the  glories  that  were  to  fbUovH^BiM 

99 


610  L  ST.  PETER. 

and  what  manner  of  time  the  Spirit  of  Christ  which  was  in  them 
signified,  when  he  testified  beforehand  the  sufferings  of  Christ 

12  and  the  glories  that  were  to  follow.  To  whom  it  was  reyealed, 
that  not  for  themseWes,  but  for  us  they  ministered  the  things 
which  have  been  now  declared  to  you  by  them  that  ha  ye  preached 
the  Gospel  io  you*  with  the  Holy  Ghost  sent  down  from  heaven : 

13  which  things  angels  desire  to  look  into.  Wherefore  gird  op  the 
loins  of  your  mind,  be  watchful,  and  hope  perfectly  for  the  grace 

14  that  shall  be  brought  to  you  at  the  revelation  of  Jesus  Christ.  As 
obedient  children,  conform  not  yourselves  to  your  former  desires 

15  in  your  ignorance  :  But  as  he  who  hath  called  you  is  holy,  so  be 

16  ye  yourselves  also  holy  in  all  manner  of  conversation :  For  it  is 

17  written,  *  Be  ye  holy ;  for  I  am  holy.  And  if  ye  caU  on  the 
Father,  who  without  respect  of  persons  judgeth  according  to 
every  man's  work,  pass  the  time  of  your  sojourning  in  fear ; 

18  Seeing  ye  know  ye  were  not  redeemed  with  corruptible  things, 
as  silver  and  gold,  from  your  vain  conversation  delivered  by 

19  tradition  from  your  fathers.     But  with  the  precious  blood  of 

20  Christ,  as  of  a  lamb  without  blemish  and  without  spot.  Who 
verily  was  foreknown  before  the  foundation  of  the  world,  but 

21  was  manifested  in  the  last  times,  for  you,  Who  through  him 
believe  in  God  that  raised  him  firom  the  dead,  and  gave  him 
glory,  that  your  faith  and  hope  might  be  in  God. 

22  Having  purified  your  souls  by  obeying  the  truth  through  the 

snfierings :  namelj,  the  glory  of  his  resurrection,  ascension,  exaltation,  and  the 
effusion  or  his  Spirit ;  the  glory  of  the  last  indgment,  and  of  his  eternal  king- 
dom ;  and  also  the  glories  of  ms  grace,  in  the  hearts  and  lives  of  Christians. 

13.  To  Vfk4)m — So  searching,  it  was  revealed  that  not  f^r  themselves,  butf^r  %s 
tkeif  nunistertd — They  did  not  so  mach  by  those  predictions  serve  Uiemselves. 
or  that  generation,  as  they* did  us,  who  now  enjoy  what  they  saw  afar  off;  viM 
the  Holy  Ghost  sent  down  f Tarn  Aearefi— Confirmed  by  the  inward,  powerful  testi- 
mony of  the  Holy  Ghost,  as  well  as  the  mighty  efiusion  of  his  miraculous  giils ; 
whioi  things  angels  desire  to  look  into — A  heantifnl  gradation ;  prophets,  righteous 
men,  kings,  desired  to  see  and  hear  what  Christ  did  and  taught,  what  the  Holy 
Ghost  taugnt  concerning  Christ,  the  very  angels  long  to  know. 

13.  Wherefore — Having  such  encouragement,  gird  up  the  loins  of  your  nUnd — 
As  persons  m  the  eastern  countries  were  wont,  in  travelling  or  runnin^^,  to  gird 
up  their  long  garments,  so  gather  ye  up  all  your  thoughts  and  affecUons,  and 
keep  your  mind  always  disencumbered  and  prepared  to  run  the  race  which  is 
set  before  you ;  he  watchful — As  servants  that  wait  for  their  Lord ;  and  hope  to 
the  end — Maintain  a  full  expectation  of  all  tA«  grace — The  blessings  flowing 
from  the  free  &your  of  Gk>d,  which  shall  be  brought  to  you  at  the  final  revela- 
tion of  Jesus  Christ;  and  which  are  now  brought  to  you,  by  the  revelation  of 
Christ  in  you. 

14.  Your  desires — Which  ye  had  while  ye  were  ignorant  of  Grod. 

17.  Who  judgeth  according  io  every  man^s  ir^i— According  to  the  tenor  of  his 
life  and  conversation ;  pass  the  time  of  your  sojourning — Your  short  abode  on 
earth,  in  humble,  loving /ear — The  proper  companion  and  guard  of  hope. 

18.  Yov/r  vain  conversation — Your  foolish,  sinful  way  of  life. 

19.  Withovt  blemish — In  himself;  without  spot — From  the  world. 

21.  Who  through  him  believe — For  all  our  feith  and  hope  proceed  from  the 
power  of  hi<«  resurrection ;  in  Chd—thaJt  raised  Jesus,  ana  gave  him  glory — At 
his  ascension :  without  Christ  we  should  only  dread  Qod ;  whereas  through  him 
wc  bclievcj  hope,  and  love. 

93.  Having  purified  your  souls  by  obeying  the  truth  through  the  Spirit— Who 

•  Lev.  n,  44. 


CHAPTER  II.  611 

Spirit  unto  unfcigaed  love  of  the  brethren,  love  one  another  with 
S3  a  pure  heart  fervently:  Being  born  again,  not  by  corruptible 

seed,  but  incorruptible,  through  the  word  of  God  which  liveth 
d4  and  abideth  for  ever.     *  For  all  flesh  is  grass,  and  all  the  glory 

of  it  as  the  flower  of  grass :  The  grass  is  withered,  and  the  flower 
25  is  fallen  ofi*:  But  the  word  of  the  Lord  endureth  for  ever.     And 

this  is  the  word  which  is  preached  to  you  in  the  Gospel. 
11.       Wherefore  laying  aside  all  wickedness,  and  all  guile,  and  dis- 

2  simulation,  and  envies,  and  evil  speakings.  As  new-born  babes 
desire  the  sincere  milk  of  the  word,  that  ye  may  grow  thereby ; 

3  Since  ye  have  tasted  that  the  Lord  is  gracious  :  To  whom  coming 

4  as  unto  a  living  stone,  rejected  indeed  by  men,  but  chosen  of  God 

5  and  precious.  Ye  also  as  living  stones  are  built  up,  a  spiritual 
house,  a  holy  priesthood,  to  oner  up  spiritual  sacrifices,  accept- 

6  able  to  God  through  Jesus  Christ.  Wherefore  also  it  is  con- 
tained in  the  Scripture,  t  Behold,  I  lay  in  Sion  a  chief  corner 
stone,  elect,  precious,  and  he  that  belie veth  on  him  shall  not  be 

7  confounded.  Therefore  to  you  who  believe,  he  is  precious; 
but  as  to  them  who  believe  not,  X  The  stone  which  the  builders 


m 

bestows  upon  you  freely  both  obedience  and  parity  of  heart,  and  unfeigned  love 
of  the  brethren ;  go  on  to  still  higher  degrees  of  love :  love  one  another  fervenilf 
— With  the  most  strong  and  tender  affection,  and  yet  wtk  a  pure  heart — Pure 
Irom  any  spot  of  unholy  desire,  or  inordinate  passion. 

23.  Whtch  livHh—ls  full  of  Divine  vlrtne,  and  abideth  the  same  for  ever. 

24.  All  flesh — Every  human  creatore  is  transient  and  withering  as  grass;  and 
all  the  glory  of  it — His  wisdom,  strength,  wealth,  righteousness;  as  the  flower — 
The  most  short-lived  part  of  it.  The  grass— Thsd  is,  man ;  the  flower—Thai  is, 
his  glory;  is  fallen  ojf-— As  it  were,  while  we  are  speaking. 

II.  1.  Wherefore  laying  aside — As  inconsistent  with  that  pure  love,  all  dissi- 
mulalum — WHich  is  the  outward  expression  of  guile  in  the  heart. 

2.  Desire — Always,  as  earnestly  as  new-born  babes  do,  chan.  i,  3,  the  milk  of 
the  word — That  word  of  God  which  nourishes  the  soul  as  muk  does  the  body ; 
and  which  is  sincere — Pure  from  all  guile,  so  that  none  are  deceived  who  cleave 
to  it ;  that  you  may  grow  thereby — In  faith,  love,  holiness,  unto  the  full  stature 
of  Christ. 

3.  Since  ye  have  tasted — Sweetly  and  experimentally  known. 

4.  7\)  wham  coming — By  faith ;  as  unto  a  living  stone — Living  ftom  eternity, 
alive  ttom  the  dead.  There  is  a  wonderful  beautjr  and  energy  in  these  expres- 
sions, which  describe  Christ  as  a  spiritual  foundation,  solid,  nrm,  durable :  and 
believers  as  a  building  erected  upon  it,  in  preference  to  that  temple  which  the 
Jews  accounted  their  highest  glory.  And  St.  Peter,  speakinp^  of  him  thus,  shows 
he  did  not  jud8[e  himself,  but  Christy  to  be  the  rock  on  which  the  Church  was 
built ;  rejected  indeed  by  men — ^Even  at  this  day,  not  only  by  Jews,  Turlcs,  hea- 
thens, infidels ;  but  by  all  Christians,  so  called,  who  live  in  sin,  or  who  hope  to 
be  saved  by  their  own  works ;  but  chosen  of  God^From  all  eternity  to  be  the 
foundation  of  his  Church ;  andjMrecious — In  himself,  in  the  sight  of  Uod,  and  in 
the  eyes  of  all  believers. 

5.  Vi?— Believers,  as  livtJig  stones— Alive  to  Qod  through  him,  are  built 


in  onion  with  each  other :  a  spiritual  house — ^Being  spiritual  yourselves,  and  a 
habitation  of  God  through  the  Spirit;  a  holy  priesthoodr-ConsecrzXed  to  God, 
and  holy  as  he  is  holy ;  to  offer  up—Youi  souls  and  bodies,  with  all  your  thoughts, 
words,  and  actions,  as  spiritual  sacrifices  to  God. 

6.  He  that  believeth  shall  not  be  confounded — In  time  or  in  eternity. 

7.  To  them  who  believe^  he  is  become  the  head  of  the  comer-^The  chief  comer 
stone,  on  which  the  whole  building  rests.  Unbeliever^  too  will  at  length  fmd 
him  such  to  their  sorrow,  Matt,  xxi,  44 

•lM.x),e,dM.  t In. amii,  16.         t  Pta. exfiii, ». 


6ia  I.  ST.  PETER. 

8  rejected  is  become  the  head  of  the  corner.  And  a  stone  of 
stumbling,  and  a  rock  of  offence,  to  them  who  stumble,  not  be* 

9  lieving  the  word,  whereunto  also  they  were  appointed.  But  ye 
ate  a  chosen  race,  a  royal  priesthood,  a  holy  nation,  a  purchased 
people*  that  ye  may  show  forth  the  virtues  of  him  who  hath 

10  called  you  out  of  darkness  into  his  marrellous  light:  Who  in 
time  past  were  not  a  people,  but  now  are  the  people  of  God ; 
who  had  not  obtained  mercy,  but  now  have  obtained  mercy. . 

11  Beloved,  I  beseech  you  as  sojourners  and  pilgrims,  abstain 
19  from  fleshly  desires,  which  war  against  the  soul.  Having  your 

conversation  honest  among  the  Gentiles,  that  whereas  they  speak 
against  you  as  evil  doers,  they  may,  by  your  good  works  which 

13  they  shall  behold,  glorify  God  in  the  day  of  visitation.  Be  sub- 
ject to  every  ordinance  of  man  for  the  Lord's  sake,  whether  it 

14  oe  to  the  king,  as  supreme.  Or  to  governors,  as  sent  by  him,  for 
the  punishment  of  evil  doers,  and  the  praise  of  them  that  do  well. 

15  For  so  is  the  will  of  God,  that  by  well  doing  ye  put  to  silence 
10  the  ignorance  of  foolish  men :  As  free,  yet  not  having  your 

liberty  for  a  cloak  of  wickedness,  but  as  the  servants  of  God. 

17  Honour  all  men.  Love  the  brotherhood.  Fear  God,  Honour  the 

18  king.     Servants,  be  subject  to  your  masters  with  all  fear,  not 

8.  Who  stumble^  whereunto  also  they  were  appointed — They  who  believe  not, 
stiunble,  and  fall,  and  perish  for  ever.  God  having  appointed  from  all  eternity, 
Be  that  believe  Ih  not  shall  be  damned. 

9.  But  ye — Who  believe  in  Christ,  are— In  a  higher  sense  than  ever  the  Jews 
were,  a  chosen  or  elect  race^  a  royal  priesthood — Kings  and  priests  onto  Gtod, 
Rev.  i,  6.  As  princes,  ye  have  power  with  Qod,  and  victory  over  sin,  the  world, 
and  the  devil :  as  priests,  ye  are  consecrated  to  God,  for  offering  s^ritual  sacri- 
fices. Ye  Christians  are  as  one  holy  nation — Under  Christ  your  &ing ;  a  pur- 
chased people — Who  are  his  peculiar  property ;  that  ye  may  show  forth — By  your 
whole  behaviour  to  all  mankind ;  the  virtues — The  excellent  glory,  the  mercv, 
wisdom,  and  power,  of  him — Christ,  who  haih  called  you  out  of  the  d4irknes^-~0{ 
ignorance,  error,  sin,  and  misery, 

10.  Who  in  time  past  were  not  a  people — (Much  less  the  people  of  God,)  bat 
scattered  individuals  of  many  nations.  The  former  part  of  the  verse  particularly 
respects  the  Grentiles ;  the  latter,  the  Jews. 

n.  Here  begins  the  exhortation  drawn  from  the  second  motive.  Sojourners^ 
pilgrims — The  first  word  properly  means,  those  who  are  in  a  strange  house : 
the  second,  those  who  are  in  a  strange  country.  You  sojourn  in  the  body :  yoa 
art)  pilgrims  in  this  world:  abstain  from  desires  of  any  thing  in  this  house,  or  in 
this  country. 

12.  Honest — Not  barely  unblamable,  but  virtuous  in  every  respect.  But  our 
language  sinks  under  the  force,  beauty,  and  copiousness  of  the  original  expres- 
skms :  that  they  by  your  good  works  which  they  shaU  behold— See  with  their  own 
eyes,  may  glorify  God — By  owning  his  grace  in  you,  and  following  your  exaoiple ; 
tn  tike  day  of  visitation — The  time  when  he  shall  give  them  ft^a  ofiers  or  his 
mercy. 

13.  Submit  yourselves  to  every  ordinance  of  man — To  every  secular  power. 
InsUnmentally  these  are  ordained  by  men;  but  originally  all  their  power  is 
from  God. 

14.  Or  to  subordinate  governors^  or  magistrates. 

15.  The  ignorance — Of  them  who  blame  you,  because  they  do  not  know  yoa : 
a  strong  motive  to  pity  them. 

16.  As  free— Yei  obeying  governors,  for  GJod's  sake. 

17.  Honour  all  me7^—As  being  made  in  the  image  of  God,  bought  by  his  Son, 
and  designed  for  his  kingdom ;  honour  the  king—Phy  him  all  that  regard  both  in 
affection  and  action  which  the  laws  of  God  and  man  require. 

18.  Servant»^lAteT9l\j,  household  servants ;  with  all  fear  of  jffending  them 


*  CHAPTER  lU.  6ia 

19  only  to  the  good  and  gentle,  but  also  to  the  froward.  For  this 
is  thankworthy,  if  a  man  for  conscience  toward  God  endure 

20  grief,  though  he  suffer  wrongfully.  For  what  gloiy  is  it,  if  when 
ye  commit  faults  and  are  buffeted,  ye  take  it  patiently.     But  if 

'    when  ye  do  well  and  yet  suffer,  ye  take  it  patiently,  this  is  ae- 

21  ceptable  with  God.  For  even  hereunto  are  ye  called;  for  Christ 
also  suffered  for  us,  leaving  you  an  example,  that  ye  might  follow 

22  his  steps:  *Who  did  no  sin,  neither  was  guile  found  in  his 

23  mouth;  Who,  when  he  was  reviled,  reviled  not  affain;  when 
he  suffered  he  threatened  not,  but  committed  himself  to  him  that 

24  judgeth  righteously :  Who  himself  bore  our  sins  in  his  own  body 
on  the  tree,  that  we  being  dead  to  sin  might  live  to  righteous- 

25  ness :  by  whose  stripes  ye  were  healed.  For  ye  were  as  sheep 
going  astray,  but  are  now  returned  to  the  shepherd  and  bishop 
of  your  souls. 

III.  In  like  manner,  ye  wives,  be  subject  to  your  own  husbands, 
that  if  any  obey  not  the  word,  they  also  may  without  the  word 

2  be  won  by  the  deportment  of  the  wives,  Beholding  your  chaste 

3  deportment  joined  with  fear :  Whose  adorning  let  it  not  be  the 
outward  adorning  of  curling  the  hair,  and  of  wearing  gold,  or 

4  of  putting  on  apparel.  But  the  hidden  man  of  the  heart,  in  the 
incorruptible  ornament  of  a  meek  and  quiet  spirit,  which  in  the 

or  God;  not  only  to  the  good — Tender,  kind;  and  gentle — Mild,  easily  for- 
giving. 

19.  For  conscience  toward  Qod—From  a  pure  desire  of  pleasing  him;  grief— 
Severe  treatment. 

21.  Hereunto  are  ye — Christians,  called — To  suffer  wrongfully ;  leaving  you  an 
example — when  he  went  to  Grod,  that  ye  might  follow  his  sUp^^Oi  innocence 
and  patience. 

22,  23.  In  all  these  instances  the  example  of  Christ  is  peculiarly  adapted  to 
the  state  of  servants,  who  easily  slide  either  into  sin  or  guile,  reviling  their 
fellow  servants,  or  threatening  them,  the  natural  result  of  anger  without  power. 
He  commuted  himself  to  him  that  judgeth  righteousty-^Tlie  only  solid  ground  of 
patience  in  affliction. 

24.  Who  himself  bore  our  n'nj— That  is,  the  punishment  due  to  them,  in  his 
afflicted,  torn,  dying  body  on  the  tree — The  cross,  whereon  chiefly  slaves  or  ser- 
vants  were  wont  to  suffer;  that  we  being  dead  to  sin — Wholly  delivered  both 
from  the  guilt  and  power  of  it :  (indeed  without  an  atonement  first  made  for  the 
guilt,  we  could  never  have  been  delivered  from  the  power :)  might  live  to  rights 
eousness — Which  is  one  only.  The  sins  we  had  committed,  and  he  bore,  were 
manifold. 

25.  The  bishop— The  kind  observer,  inspector,  or  overseer  of  your  souls. 
III.  I.  If  any — He  speaks  tenderly;  won^-Qaiaed  over  to  Christ. 

2.  Joined  with  a  loY'mg  fear  of  displeasing  them. 

3.  Three  things  are  here  expressly  forbidden,  curling  the  hair,  wearing  gold, 
by  way  of  ornament,  and  putting  on  costly  or  gay  appareL  These  therefi>re 
ought  never  to  be  allowed,  much  less  defended,  by  Christians. 

4.  The  hidden  man  of  the  heart — Complete  inward  holiness,  which  implies  a 
meek  and  quiet  spirit.  A  meek  spirit  gives  no  trouble  willingly  to  any:  a  quiet 
spirit  bears  all  wrongs  without  being  troubled:  in  the  sight  ofOod — Who  looks 
at  the  heart.  All  superfluity  of  dress  contributes  more  to  pnde  and  anger  than 
is  generally  supposed.  The  apostle  seems  to  have  his  eye  to  this  by  substituting 
meekness  and  quietness  in  the  room  of  the  ornaments  he  forbids.    **  I  do  not  re- 

Sird  these  things,'*  is  often  said  by  those  whose  hearts  are  wrapped  up  in  tlu^. 
ut  offer  to  take  them  away,  and  you  touch  the  very  idol  of  their  soul.    Some 
indeed  only  dress  elegantly  that  they  may  be  looked  on ;  that  is,  they  squander 

liii,4,dM. 


•M  L  8T.  PETER. 

t  flight  of  €rod  18  of  great  price.  For  thus  the  hoty  women  also 
or  old  time,  who  trusted  in  God,  adorned  themselres,  being 

6  8«bj|e€t  to  their  own  husbands,  As  *  Sarah  obejed  Abraham, 
calling  him  lord,  whose  children  ye  are  while  ye  do  well,  and 

7  are  not  afraid  with  any  amazement :  In  like  manner,  ye  husbands^ 
dwell  according  to  knowledge  with  the  woman,  as  the  weaker 
Tessel ;  flaring  them  honour,  as  being  the  joint  heirs  of  the  grace 
of  life,  that  your  prayers  be  not  hindered. 

8  Finally,  Be  ye  all  of  one  mind,  sympathizing  wiA  each  odier; 
0  lore  as  brethren,  he  pitiful,  be  courteous :  Not  renderinF  eril  for 

evil,  or  railing  for  railing,  but  contrariwise  blessing ;  lunowing 

10  that  ye  are  called  to  this,  to  inherit  a  blessing.  For  flet  him 
that  desireth  to  lore  life  and  to  see  good  days,  refhiia  his  tongue 

11  from  eril,  and  his  lips  that  they  speak  no  g^ile :  Let  him  turn 

12  from  evil  and  do  good ;  let  him  seek  peace  and  pursue  it.  For 
the  eyes  of  the  Lord  are  over  the  righteous,  and  his  ears  are 
open  to  their  prayer ;  but  the  lace  of  die  Lord  is  against  them 

18  tnat  do  evil.     And  who  is  he  that  will  harm  you,  if  ye  be  fol- 

14  lowers  of  that  which  is  .good?    But  eren  if  ye  do  suffer  for 

righteousness'  sake,  happy  are  ye ;  and  fear  ye  not  their  fear, 

18  neither  be  ye  troubled.  But  sanctify  the  Lord  God  in  your  hearts  i 

away  their  Lord^  talent  to  gain  applause;  tkas  malring  sin  to  beget  sin,  and 
then  l^ead  one  in  excuse  for  the  other. 

5.  The  adorning  of  those  holy  womtn,  wh0  trusted  in  Qod — And  therefore  did 
not  act  thus  from  servile  fear,  was,  1.  Their  meek  subjection  to  their  husbands ; 
S.  Their  qoiet  spirit,  not  afraid  or  amazed;  and  3.  Their  nnblaniaWe  behayioor, 
doing  all  things  well. 

6.  Whose  children  ye  are — ^In  a  spiritual  as  well  as  natural  senile,  and  entitled 
to  the  same  inheritance,  while  ye  discharge  your  conjugal  dirties^  not  ont  of  foar, 
bat  for  conscience'  sake. 

7.  Dwell  with  the  woman  according  to  knowledge— Knowing  they  are  weak,  and 
therefore  to  be  used  with  all  tenderness ;  yet  oo  not  despise  than  for  this,  but 
ghe  thetn  honour— Both  in  heart,  in  word,  and  in  action,  as  those  who  are  called 
to  be  joint  heirs  of  that  eternal  life  which  ye  and  they  hope  to  recelTe  by  the  free 

See  of  €fod :  that  your  prayers  he  not  hindered — On  the  one  part  or  the  other, 
sin  hinders  prayer,  particalarl^r  anger.  Any  thing  at  whkn  we  are  angry  is 
never  more  apt  to  come  into  otur  minds  than  when  we  are  at  prayer.  And  those 
who  do  not  forgnre  will  find  no  forgiveness  from  Ood. 

6.  FHnalfy-^his  part  of  the  epistle  reaches  to  chap,  ir,  11.  The  apostle  seems 
to  have  added  the  rest  afterward.  Symvathizing-'RejoiciTie  and  sorrowing  to- 
gether: love— AW  believers  as  brethren^  he  fntiful—T oward  the  afflicted:  he  cem/r^. 
tious—To  all  men.  Courtesy  is  snch  a  biehavionr  toward  eqnals  and  anleriorB, 
as  shows  re5pect  mixed  with  love. 

9.  Ye  are  called  to  inherit  a  blessing— Therefort  their  railing  eannat  hart  you. 
And  by  blessing  them  yon  imitate  God  who  blesses  yon. 

10.  JVr  he  that  desireth  to  love  life,  and  to  see  good  ioyf— That  would  make 
life  amiable  and  desirable. 

11.  Let  him  seek— To  live  peaceably  with  all  men,  and  jmrsue  <l— Eren  when 
it  seems  to  flee  firom  him. 

19.  The  eyes  of  the  Lord  are  over  the  righiema^FoT  good:  anger  appears  in 
die  whole  face :  love  chiefly  in  the  eyes. 

13.  Who  is  he  that  will  harm  you?— Vone  can. 

14.  But  if  ye  should  suffer— This  is  no  harm  to  yon,  bat  a  good:  femr  ye  mU 
IWir/wr— The  very  words  of  the  Scptuagint,  ba.  Tlil,  19,  IS.  Let  not  that  fear 
he  In  you  which  the  wicked  feel.  ,  ,     ^„ 

15.  But  sam:ttf^  the  Lord  God  in  your  heart»—BBrt^ho\jftactuA9L  hid  tnm 

•  Gen.  xriii,  12.  f  Pnhn  xnir,  13,  ^. 


CHAPTER  IV.  616 

And  he  always  ready  to  give  an  answer  to  every  one  that  asketh 
you  a  reason  of  the  hope  that  is  in  you  with  meekness  and  fear : 

16  Having  a  good  conscience,  that  wherein  they  speak  against  you 
as  evil  doers,  they  may  be  ashamed  who  falsely  accuse  your  good 

17  conversation  in  Christ.    For  it  is  better,  if  the  will  of  Uod  be  so, 

18  to  suffer  for  well  doinff  than  for  evil  doing.  For  Christ  also 
once  suffered  for  sins,  the  just  for  the  unjust,  that  he  might  bring 
us  to  God,  being  put  to  death  in  the  flesh,  but  raised  up  to  life 

19  by  the  Spirit,  By  which  likewise  he  went  and  preached  to  the 

20  spirits  in  prison.  Who  were  disobedient  of  old,  when  the  long 
suffering  of  God  waited  in  the  days  of  Noah,  while  the  ark  was 
preparing,  wherein  few,   that  is,  eight  persons,  were  carried 

21  safely  through  the  water :  The  antitype  whereof,  baptism,  now 
saveth  us,  (not  the  putting  away  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  toward  God,)  by  the  resurrection 

22  of  Jesus  Christ,  Who  being  gone  into  heaven,  is  on  the  right 
hand  of  God ;  angels,  and  authorities,  and  powers,  being  sub* 

IV.  jected  to  him.     Seeing  then  Christ  hath  suffered  for  us  in  the 

flesh,  arm  yourselves  also  with  the  same  mind ;  (for  he  that  hath 

2  suffered  in  the  flesh  hath  ceased  from  sin;)  That  ye  may  no 

longer  live  the  rest  of  your  time  in  the  flesh,  to  the  desire  of 

in  his  wise  providence :  ike  hope — Of  eternal  life,  with  vtitekntess-^For  anger  would 
hart  your  cause  as  well  as  vonr  soul ;  and  fear— A  filial  fear  of  ofiending  Qod, 
and  a  jealousy  over  yourselves,  lest  ye  speak  amiss. 

16.  Having  a  good  conscience — So  mucn  the  more  beware  of  anger,  to  which, 
the  very  consciousness  of  your  innocence  may  betray  you.  Join  with  a  good 
conscience,  meekness  and  fear,  and  you  obtain  a  complete  victory ;  fowr  good 
conversation  in  Christ — That  is,  which  flows  from  laith  in  him. 

17.  It  is  infinitely  better,  if  it  be  the  will  of  God,  ye  should  sufi^.  His  per* 
missive  will  appears  from  his  providence. 

18.  Por — This  is  undoubtedly  best,  whereby  we  are  most  conformed  to  Christ. 
Now  Christ  suffered  once — To  suffer  no  more,  for  sins — Not  his  own,  but  ours; 
the  just  for  the  unjust — The  word  signifies,  not  only  them  who  have  wronged 
their  neighbours,  but  those  who  have  transgressed  any  of  the  commands  of  God: 
as  the  preceding  word/tt3<  denotes  a  person  who  has  fulfilled,  not  barely  social 
duties,  but  all  kmds  of  righteousness :  that  he  might  bring  us  to  Ood^-If  ow  to  his 
gracious  favour,  hereafter  to  his  blissful  presence,  by  the  same  steps,  of  suffering 
and  of  glory:  l^ng  put  to  death  in  the  ftesh — As  man,  but  raised  to  life  by  tiSi 
;^ri^--Both  by  his  own  Divine  power,  and  by  the  power  of  the  Holy  Ghost 

19.  By  which  Spirit  he  preaehed— Through  the  ministry  of  Noah,  to  the  spirits 
in  prisoj^— The  unholy  men  before  the  flood;  who  were  then  reserved  by  the 
justice  of  God  as  in  a  prison,  till  he  executed  the  sentence  upon  them  all :  and 
are  now  also  reserved  to  the  judgment  of  the  great  day. 

20.  When  the  long  suffering  ojQod  wailed^^FoT  a  hundred  and  twenty  years, 
all  the  time  the  ark  was  preparing;  during  which  Noah  warned  them  all  to  flea 
from  the  wrath  to  come. 

21.  The  antitype  whereof-— The  thing  typified  by  the  ark,  even  baptism,  %&» 
saveth  us — That  is,  through  the  water  of  oaptism  we  are  saved  from  the  sia 
which  overwhelms  the  world  as  a  flood;  not  mdeed  the  bare  outward  sign,  but 
the  inward  erace ;  a  Divine  consciousness,  that  both  our  persons  and  our  actions 
are  accepted,  through  Him  who  died  and  rose  again  for  us. 

22.  Angels^  and  authorities^  and  powers — ^That  is,  all  orders  both  of  angels  and 
men. 

IV.  1.  Arm  yourselves  viUh  the  same  mind — Which  will  be  armour  of  proof 
against  all  your  enemies ;  for  he  that  hath  suffered  in  Vie  Jtesh—ThsX  hath  so 
suffered  as  to  be  thereby  made  inwardly  and  truly  conformid>le  to  the  sofferiaga 
of  Christ;  hath  ceased  from  sin — Is  delivered  from  it. 

S.  That  ye  may  live  no  longer  in  the  Jtesh^Eren  in  this  mortal  body;  to  tht 


616  I.  ST.  PETER. 

3  men,  but  to  the  will  of  God.  For  the  time  of  life  that  is  past 
sufficeth  to  have  wrought  the  will  of  the  Gentiles,  when  ye 
walked  in  lasciviousness,  evil  desires,  excess  of  wine,  banquet- 

4  ings,  revellings,  and  abominable  idolatries.  Wherein  they  think 
it  strange,  that  ye  run  not  with  them  to  the  same  profusion  of 

5  riot,  speaking  evil  of  vou.  Who  shall  give  account  to  Him  that  is 

6  ready  to  judge  the  livmg  and  the  dead.  For  to  this  end  was  the 
Gospel  preached  to  them  that  are  dead  also,  that  they  might  be 
judged  according  to  men  in  the  flesh,  but  live  according  to  God 

7  in  the  Spirit     But  the  end  of  all  things  is  at  hand,  be  ye  there- 

8  fore  sober,  and  watch  unto  prayer.  And  above  all  things  have 
fervent  love  to  each  other;  for  love  covereth  a  multitude  of 

9  sins.*    Use  hospitality  one  to  another  without  murmuring.     As 

10  every  one  hath  received  a  gift,  so  minister  it  one  to  anoUier,  as 

11  ffood  stewards  of  the  manifold  grace  of  God.  If  any  man  speak. 
Jet  him  speak  as  the  oracles  of  God :  if  any  man  minister,  let 
him  minister  as  of  the  ability  which  God  supplieth,  diat  God  in 

'   ■  ■        ■     ■        ■ 

destrti  of  m^n^-Either  your  own  or  those  of  others.    These  are  various :  but  the 
will  of  God  is  one. 

3.  Banqwlings  and  revellings — Have  these  words  any  meaning  nowl  They 
had  seventeen  hundred  years  ago.  Then  the  former  meant,  meetings  to  eat— 
meetings,  the  direct  end  of  which  was,  to  please  the  taste ;  the  latter,  meetings 
to  drink ;  both  of  which  Christians  then  ranked  with  abominable  idolatries. 

4.  The  same — As  ye  did  once ;  speaking  evil  of  you — As  proad,  singular,  silly, 
wicked,  and  the  like. 

5.  Who  shall  give  accowU — Of  this,  as  well  as  all  their  other  ways,  to  Him  i^ 
is  ready — So  faith  represents  him  now. 

6.  JFvr  to  this  end  was  the  Oospel  preached — Ever  since  it  was  given  to  Adam : 
t6  them  that  are  now  dead — In  their  several  generations,  that  they  might  be  Judged 
— That  though  they  were  judged  in  the  flesh  according  to  the  manner  of  mem — 
With  rash  unrighteous  juagment,  they  might  live  according  to  the  will  and  word 
of  Ood  in  the  Spirit ;  the  soul  renewed  after  his  image. 

7.  But  the  end  ef  aU  things — And  so  of  your  wrongs  and  your  sufferings,  is 
at  hand,  be  ye  therefore  sober ^  and  vmich  unto  praver— Temperance  helps  watch- 
fVilness,  and  both  of  them  help  prayer.  Watch  that  ye  may  pray,  and  pray  that 
ye  may  watch. 

8.  Love  covereth  a  muUiiude  of  sins — ^Yea,  love  covereth  all  things.  He  that 
loves  another,  covereth  his  faults,  how  many  soever  they  be.  He  turns  away 
his  own  eye^  fh>m  them ;  and,  as  far  as  is  possible,  hides  them  from  others.  Ana 
he  continually.prays  that  all  the  sinner's  iniquities  may  be  forgiven  and  his  sins 
covered.  Meantime  the  Qod  of  loVe  measures  to  him  with  tne  same  measure 
into  his  bosom. 

9.  One  to  another — Ye  that  are  of  different  towns  or  countries,  without  m«r- 
mmHng — With  all  cheerfulness.         • 

10.  As  every  one  hath  received  a  gift — Spiritual  or  temporal,  ordinary  or  extra- 
ordinary, (although  the  latter  seems  primarily  intended,)  so  minister  it  one  |# 
another — ^Ejnploy  it  for  the  common  good ;  as  good  stewards  of  the  manifold  grace 
of  Ood — The  talents  wherewith  his  free  love  has  intrusted  you. 

11.  Ifanym4in  speak ^  let  him — In  his  whole  conversation,  public  and  private, 
speak  as  the  oracles  of  God — Let  all  his  words  be  according  to  this  pattern,  both 
as  to  matter  and  manner,  more  especially  in  public.  By  this  mark  we  may 
always  know  who  are,  so  far,  the  true  or  falseprophets.  The  oracles  of  Qoa 
teach  that  men  should  repent,  believe,  obey.  He  that  treats  of  faith  and  leaves 
oat  repentance,  or  does  not  enjoin  practical  holiness  to  believers,  does  not  speak 
as  the  oracles  of  God:  he  does  not  preach  Christ,  let  him  think  as  highly  of 
himself  as  he  will  ffany  man  winwter— Serve  his  brother  in  love,  whether  in 
spirituals  or  temporals,  let  him  minister  as  of  the  ability  which  God  giveth — That 
is,  humbly  and  oiligently,  ascribing  all  his  power  to  God,  and  using  it  with  hit 

*  Proreibt  z,  12. 


CHAPTER  V.  617 

all  things  may  be  glorified  through  Jesus  Christ,  whose  is  the 
glory  and  the  miffht  for  ever  and  ever.     Amen. 

12  Beloved,  wonder  not  at  the  burning  which  is  among  you, 

13  which  is  for  your  trial,  as  if  a  strange  thing  befell  you :  But  as 
ye  partake  of  the  sufferings  of  Christ,  rejoice,  that  when  his 
glory  shall  be  revealed,  ye  may  likewise  rejoice  with  exceeding 

14  great  joy.  If  ye  are  reproached  fur  the  name  of  Christ,  happy 
are  ye  ;  for  the  Spirit  of  glory  and  of  6od  resteth  upon  you :  on 
their  part  he  is  blasphemed,  but  on  your  part  he  is  glorified. 

15  But  let  none  of  you  suffer  as  a  murderer,  or  a  thief,  or  an  evil 

16  doer,  or  as  a  meddler  in  other  men's  matters,  Yet  if  anif  suffer 
as  a  Christian,  let  him  not  he  ashamed ;  but  let  him  glorify  Uod 

17  on  this  behalf.  For  the  time  t^  come  for  judgment  to  begin  at 
the  house  of  God :  but  if  it  begin  at  us,  what  shall  the  end  he 

18  of  them  that  obey  not  the  Gospel  of  God  ?  *  And  if  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly  and  the  sinner  ap- 

19  pear?  Wherefore  let  them  also  that  suffer  according  to  the 
will  of  God,  commit  their  souls  to  him  in  well  doing  as  unto  a 
faithful  Creator. 

V.       The  elders  that  are  among  you  I  exhort,  who  am  a  fellow 

might ;  whose  is  the  glory — Of  his  wisdom,  which  teaches  us  to  speak,  and  the 
mieht — Which  enables  us  to  act. 

12.  WoruUr  not  at  the  burning  which  is  among  you — This  is  the  literal  meaning 
of  the  expression.  It  seems  to  include  both  martjrrdom  itself,  which  so  fre- 
quently was  by  fire,  and  all  the  other  sufferings  jomed  with  or  previous  to  it; 
which  are  permitted  by  the  wisdom  of  God  fir  your  trial.  Be  not  surprisea 
at  this. 

13.  But  as  ye  partake  of  the  sufferings  of  Christy  ver.  1,  while  ye  snfier  for  his 
sake,  rejoice  m  hope  of  more  abundant  glory.  For  the  measure  of  glory  answers 
the  measure  of  sunering ;  and  much  more  abundantly. 

14.  If  ye  are  reproached  for  Christ — Reproachings  and  cruel  mockings  were 
always  one  part  of  their  sufferings ;  the  Spirit  of  glory  and  ofGod  resteth  upon 
you — The  same  Spirit  which  was  upoii  Christ,  Luke  iv,  18.  He  is  here  termed 
the  Spirit  of  glory,  conquering  all  reproach  and  shame,  and  the  Spirit  of  God, 
whose  Son  Jesus  Christ  is.  On  their  part  he  is  blasphemed,  but  on  your  part  he 
is  glorified — That  is,  while  they  are  blaspheming  Christ,  you  glorify  him  in  the 
midst  of  your  sufferings,  ver.  16. 

15.  Let  none  of  you  deservedly  suffer  as  an  evil  doer — In  any  kind. 

16.  Let  him  glorify  Ood — Who  giveth  him  the  honour  so  to  suffer,  and  so  great 
a  reward  for  suffering. 

17.  The  time  is  come  for  judgment  to  begin  at  the  house  of  Ood — Gk>d  first  visits 
his  Church,  and  that  both  in  justice  and  mercy:  what  shall  the  end  be  of  then 
that  obey  not  the  Gospel?—l^ow  terribly  xhU  he  visit  them  I  The  judgments, 
which  are  milder  at  the  beginning,  grow  more  and  more  severe.  But  gooa 
men,  having  already  sustained  their  part,  are  only  spectators  of  the  miseries 
of  the  wicked. 

18.  If  the  righteous  scarcely  be  saved— EscBp^  with  the  utmost  difficulty,  where 
shatl  the  ungodly— The  man  who  knows  not  God,  and  the  open  sinner  appear- 
In  that  day  of  vengeance  1  The  salvation  here  primarily  spoken  of  is  of  a  tem- 
poral nature ;  but  we  may  apply  the  words  to  eternal  things,  and  Uien  they  are 
still  more  awful. 

19.  Let  them  that  suffer  according  to  the  wiU  ofOod — Both  for  a  good  cause, 
and  in  a  right  .^^irit,  commit  to  him  their  5ou2^—(  Whatever  become.^  of  the  body.) 
as  a  sacred  depositum,  in  well  doing — Be  this  your  care,  to  do  and  suffer  well ; 
he  will  take  care  of  the  rest ;  as  unto  a  faithful  Creator — In  whose  truth,  love, 
and  power,  ye  may  safely  trust. 

v.  1. 1  who  am  a  fellow  elder— So  the  first,  though  not  the  head,  of  the  apostlet 

*  ProvexU  xi,  31, 


CHAPTER  V.  «ia 

briefly  to  you,  exhorting  and  adding  my  testimony,  that  this  is 

13  the  true  grace  of  God  wherein  ye  stand.     The  Church  that  is  at 
Babylon,  elected  together  with  you,  saluteth  you,  and  Mark  my 

14  son.     Salute  ye  one  another  with  a  kiss  of  charity.    Peace  b>e 
with  you  all  that  are  in  Christ 

inspiratioii;  /  kave  wriUen^^That  is,  sent  my  letter  by  Mm;  adding  »y  tesU» 
m^ny— To  that  which  ye  before  heard  from  Paul,  that  this  is  (he  true  Cki^l  of 
the  grace  of  Qod. 

13.  TTU  Church  that  is  at  BabyUn^Neai  which  St.  Peter  probably  was/when 
he  wrote  this  epistle;  elected  together  with  ypi^— Partaking  oTthe  same  faith  with 
you.  Jkbrk—ix  seems  the  evangelist;  my  5011— Probably  conrerted  by  St.  Peter. 
And  he  had  occasionally  serred  him  as  a  son  in  the  Go^iel. 


NOTES 

OH 

THE  SECOND  EPISTLE  GENERAL  OF  ST.  PETER 


Tmi  parts  of  this  epistle,  wrote  not  long  before  St.  Peter's  death^  and  the  destme* 
Hon  of  Jerusalem,  with  the  same  design  as  the  former,  are  likewise  three: 

I.  The  inscription Chap,  i,  1,  S 

II.  A  farther  stirring  up  of  the  minds  of  true  believers,  in  which, 

1.  He  exhorts  them,  haying  received  the  precious  gift,  to  give 

all  diligence  to  grow  in  grace 3-11 

S.  To  this  he  incites  them. 

1.  From  the  fimmess  of  true  teachers 18-21 

2.  From  the  wickedness  of  false  teachers ii,  1-29 

3.  He  guards  them  against  impostors, 

1.  By  confuting  their  error iii,  1-9 

2.  By  describinp^  the  great  day,  adding  suitable  exhortations     .  li^H 
in.  The  conclusion,  m  which  he, 

1.  Declares  his  agreement  with  St.  Paul 15, 16 

2.  Repeats  the  sum  of  the  epistle 17,18 


IL  ST.  PETER. 


1  Simon  Peter,  a  vervant  and  an  apostle  of  Jesus  Christ,  to 
them  that  have  obtained  like  precious  faith  with  us,  through 

2  the  righteousness  of  our  God  and  Saviour  Jesus  Christ,  Grace 
and  peace  be  multiplied  unto  you,  through  the  knowledge  of  God, 

3  and  of  Jesus  our  Lord;  As  his  Divine  power  hath  given  us  all 
things  that  pertain  to  life  and  godliness,  through  the  knowledge 

4  of  him  that  hath  called  us  by  glory  and  virtue,  Through  which 


Terse  1.  7\>  them  that  have  cbkUned — Not  by  their  own  works,  but  by  the  f^ee 
srace  of  Gbd,  like  predaus  faith  with  «j— The  apostles.  The  faith  of  those  who 
b«re  not  seen,  being  equally  precious  with  that  of  those  who  saw  our  Lord  in 
the  flesh;  through  the  righteousness — Both  active  and  passive,  of  our  God  and 
Stmaur-— It  is  this  alone  by  which  the  justice  of  God  is  satisfied,  and  for  the 
taVf  of  which  he  gives  this  precious  faith. 

^  Through  Ue— Divine,  experimental  knowledge  of  Ood  and  of  Christ 

3.  As  his  Divine  power  has  given  us  all  things-^here  is  a  wonderful  cheer- 
Ailaess  in  this  exordium,  which  begins  with  the  exhortation  itself;  thai  pertain 
U  life  and  godliness—To  the  present  natural  life,  and  to  the  continuance  and 
increase  of  spiritual  life,  through  that  Divine  knowledge  ofhim-^Oi  Christy  who 
ktik  called  us  6y~His  own  glorious  power,  to  eternal  glory— As  the  end,  by 
Chrittian  virtue— Or  fortitude,  as  the  means. 

4.  nrough  wAici— Glory  and  fortitude,  he  halh  given  us  exceeding  greats 


CHAPTER  I.  Wl 

he  hath  given  us  precious  and  exceeding  great  promises;  that 
by  these,  having  escaped  the  corruption  which  is  in  the  world 
through  desire,  ye  may  become  partakers  of  the  Divine  nature : 

5  For  this  very  reason,  giving  all  diligence,  add  to  your  faith 

6  courage,  and  to  courage  knowledge.  And  to  knowledge  tem- 
perance, and  to  temperance  patience,  and  to  patience  godliness, 

7  And  to  godliness  brotherly  kindness,  and  to  brotherly  kindness 

8  love.    For  these,  being  in  you  and  abounding,  make  you  neither 

■■  ■  ■  ■  ■  ■ 

and  inconceiyably  precious  promises — Both  the  promises  and  the  things  pro- 
mised, which  follow  in  their  due  season,  that,  sustained  and  encouragea  by  the 
promises,  we  may  obtain  all  that  he  has  promised :  tkat^  having  escaped  the  mani- 
fold corruption  which  is  in  the  world^-From  that  fruitful  fountain,  evil  desire :  y€ 
may  become  partakers  of  the  Divine  nature — Being  renewed  in  the  image  of  God, 
and  having  communion  with  him,  so  as  to  dwell  in  God,  and  God  in  3rou. 

5.  For  &is  very  reason — Because  Gk)d  hath  given  you  so  great  blessing ;  guh 
ing  all  diligence — It  is  a  very  uncommon  word,  which  we  render  giving.  It 
literally  signifies,  bringing  in  by  the  by^  or  over  and  above ;  implying  that  God 
works  the  work ;  yet  not  unless  we  are  diligent.    Our  diligence  is  to  follow  the 

S'ft  of  Grod,  and  is  followed  by  an  increase  of  all  his  gifts ;  add  to — And  in  all 
e  other  gifts  of  Gk>d.  Superadd  the  latter,  without  losiog  the  former.  The 
Greek  word  properly  means  lead  ifp,  as  in  a  dance,  one  of  these  after  the  other, 
in  a  beautiful  order.  Yourfaith^  tnat  evidence  of  things  not  seen,  termed  before 
the  knowledge  of  Ood  and  of  Christ — The  root  of  all  Christian  graces;  courage 
— Whereby  ye  may  conquer  all  enemies  and  difficulties,  and  execute  whatever 
faith  dictates.  In  this  roost  beautiful  connection,  each  preceding  grace  leads  to 
the  following:  each  following,  tempers  and  perfects  the  preceding.  They  are 
set  down  in  the  order  of  nature,  rather  than  the  order  of  time.  For  though 
every  grace  bears  a  relation  to  every  other,  yet  here  they  are  so  nicely  rang^, 
that  those  which  have  the  closest  dependence  on  each  other  are  placed  together : 
and  to  your  courage  knowledge — Wisdom,  teaching  how  to  exercise  it  on  all 
occasions. 

6.  And  to  your  knowledge  temperance ^  and  to  your  temperance  patience — Bear 
and  forbear ;  sustain  and  abstain.  Deny  yourself,  and  take  up  your  cross  daily. 
The  more  knowledge  you  have,  the  more  renounce  your  own  will:  indulge 
yourself  the  less.  Knowledge  puffeth  up^  and  the  great  boasters  of  knowledge 
(the  Gnostics)  were  those  that  turned  the  grace  of  God  into  wantonness.  But  see 
that  your  knowledge  be  attended  with  temperance.  Christian  temperance  im- 
plies the  voluntary  abstaining  from  all  pleasure  which  does  not  lead  to  God. 
It  extends  to  all  things  inward  and  outward;  the  due  government  of  every 
thought,  as  well  as  affection.  It  is  using  the  world,  so  to  use  all  outward,  and 
so  to  restrain  all  inward  things,  that  they  may  become  a  means  of  what  is  spi- 
ritual ;  a  scaling  ladder  to  ascend  to  what  is  above.  Intemperance  is  to  abuse 
the  world.  He  that  uses  any  thing  below,  looking  no  higher,  and  getting  no 
fiirther,  is  intemperate.  He  that  uses  the  creature  only  so  as  to  attam  to  more 
of  the  Creator,  is  alone  temperate,  and  walks  as  Christ  himself  walked.  And  to 
patience  godliness — Its  proper  support:  a  continual  sense  of  Gtod's  presence  and 
providence,  and  a  filial  fear  of,  and  confidence  in  him.  Otherwise  your  patience 
may  be  pride,  surliness,  stoicism;  but  not  Christianity. 

7.  And  to  godliness  orotherly  kindness — No  sullenness,  sternness,  moroseness : 
sour  godliness f  so  called,  is  of  the  devil.  Of  Cluristian  godliness  it  may  always 
be  said: — 

"  Mild,  sweet,  serene,  and  tender  is  her  mood, 

Nor  grare  with  sternness,  nor  with  lightness  free ; 
Against  example  resolutely  good, 
Fenrent  in  zeal,  and  warm  in  charity." 

And  to  brotherly  kindness  love — The  pure  and  perfect  love  of  Ood,  and  of  al. 
mankind.  The  apostle  here  makes  an  advance  upon  the  preceding  article. 
brotherly  kindness,  which  seems  only  to  relate  to  the  love  of  Christians  towara 
one  another. 

8.  JFW  these  being  really  in  yM»— Added  to  your  faith,  and  abounding— ^In* 
creasing  more  and  more,  otherwise  we  fkll  short;  make  yon  neither  staikfiu  nor 


6tt  n.  ST.  PETER. 

fllothfiil  nor  unfruitful  in  the  knowledge  of  our  Lord  Jesus 

9  Christ     But  he  that  wanteth  these  is  hlind,  not  able  to  see  afar 

offf  having  forffotten  the  purification    from  his  former  sins. 

10  Wherefore,  bremren,  be  the  more  diligent  to  make  your  calling 
and  election  firm ;  for  if  ye  do  these  things  ye  shall  never  fall. 

11  For  so  an  entrance  shall  be  ministered  to  you  abundantly  into 
the  everlasting  kingdom  of  our  Lord  and  Saviour  Jesus  Christ. 

12  Wherefore  I  will  not  neglect  always  to  remind  you  of  these 
things,  though  ve  know  them,  and  are  established  in  the  present 

13  truth ;  Tea,  I  think  it  riffht,  so  long  as  I  am  in  this  tabernacle, 

14  to  stir  you  up  by  reminding  you :  Knowing  that  shortly  I  must 
put  off  my  tabernacle,  even  as  our  Lord  Jesus  Christ  showed 

16  me.    But  I  will  endeavour  that  ye  may  be  able  after  my  decease 

to  have  these  things  always  in  remembrance. 
16      For  we  have  not  followed  cunningly  devised  fables,  while  we 

made  known  to  you  the  power  and  coming  of  our  Lord  Jesua 


unfruitful — Do  not  suffer  you  to  be  faint  in  your  minds,  or  without  fruit  in 
your  lives.  If  there  is  less  faithfulness,  less  care  and  watchfulness,  since  we 
were  pardoned,  than  there  was  before,  and  less  diligence,  less  outward  obe- 
dience, than  when  we  were  seeking  remission  of  sin,  we  are  both  sloUful  and 
unfruitfid  in  the  knowledge  of  Christ — That  is,  in  the  faith,  which  then  cannot 
work  by  love. 

9.  But  he  that  vanteth  these — That  does  not  add  them  to  his  faith,  is  blind^ 
The  e^es  of  his  understanding  are  again  closed.  He  cannot  see  Grod  or  his 
pardoning  love.  He  has  lost  the  evidence  of  things  not  seen ;  not  able  to  sei 
afar  /^^—Xaterally,  purblind.  He  has  lost  sight  of  the  precious  promises ;  per- 
fect love  and  heaven  are  equally  out  of  his  sight.  P^ay,  he  cannot  now  see 
what  himself  once  enjoyed,  having ^  as  it  were,  forgot  the  purification  from  his 
former  sins — Scarce  knowing  what  he  himself  then  felt,  when  his  sins  were 
forgiven. 

10.  Wherefore— Cansidermg  the  miserable  state  of  these  apostates,  hretknn — 
St  Peter  nowhere  uses  this  appellation  in  either  of  his  epistles,  but  in  this  im- 
portant exhortation,  be  the  more  diligent — By  courage,  knowledge,  temi)erance, 
&c.,  to  make  your  calling  and  election  firm — God  hath  called  you  by  his  word 
and  his  Spirit;  he  hath  elected  you,  separated  you  from  the  world,  through  the 
sanctification  of  the  Spirit.  O  cast  not  away  tnese  inestimable  benefits  1  If  ye 
are  thus  diligent  to  make  your  election  firm,  ye  shall  never  finally  fall. 

11.  For  if  ye  do  so^  an  entrance  shall  be  ministered  to  you  dbundanUy  into  iMi 
everlasting  kingdom — Ye  shsiU  go  in  full  triumph  to  glory. 

12.  Wherefore — Since  everlasting  destruction  attends  your  sloth,  everlasting 
glory  your  diligence,  I  will  not  neglect  always  to  remind  you  of  these  things — 
Therefore  he  wrote  another  so  soon  after  the  former  epistle ;  though  ye  are  estm^ 
hlished  in  the  present  truth — That  truth  which  I  am  now  declaring. 

13.  In  this  tabernacle — Or  tent.  How  short  is  our  abode  in  the  body !  how 
easily  does  a  believer  pass  out  of  it ! 

14.  Even  as  the  Lord  Jesus  showed  me — In  the  manner  which  he  foretold, 
John  xxi,  18,  &c.  It  is  not  improbable  he  had  also  showed  him  that  the  time 
was  now  drawing  nigh. 

15.  That  ye  may  be  able— By  having  this  epistle  among  you. 

16.  These  things  are  worthy  to  be  always  kad  in  reTuMrance.  For  they  are 
not  cunningly  d^ised  fables — Like  those  common  among  the  heathens ;  while  w 
made  known  to  you  the  power  and  coming — That  is,  tne  powerful  coming  of 
Christ  in  glory.  But  if  what  they  advanced  of  Christ  was  not  true,  if  it  was  of 
their  own  mvention,  then  to  impose  such  a  lie  on  the  world,  as  it  was  in  the  very 
nature  of  things  above  all  human  power  to  defend,  and  to  do  this  at  the  expense 
of  life  and  all  things,  only  to  enrage  the  whole  world,  Jews  and  Gkntiles,  against 
them,  was  no  eumningy  but  was  the  ^eatest  foUy  that  men  could  have  been 
guilty  of;  but  were  eye  witnesses  of  hu  majesty^ Ai  his  transfiguration,  which 
was  a  q^ecimen  of  his  glory  at  the  last  day.> 


CHAPTER  II.  023 

17  Christ;  but  were  eye  witnesses  of  his  majesty;  For  he  received 
honour  and  glory  from  God  the  Father,  when  there  came  such 
a  voice  to  him  from  the  excellent  glory ;  *  This  is  my  beloved 

18  Son,  in  whom  I  delight,  i  And  we  being  with  him  in  the  holy 

19  mountain,  heard  this  voice  coming  from  heaven.  And  we  have 
the  word  of  prophecy  more  confirmed,  to  which  ye  do  well  that 
ye  take  heed,  as  to  a  lamp  that  shone  in  a  dark  place,  till  the  day 

20  should  dawn,  and  the  morning  star  arise  in  your  hearts  :  Know- 
ing this  before,  that  no  Scripture  prophecy  is  of  private  inter- 

21  pretation.  For  prophecy  came  not  of  old  by  the  will  of  man, 
but  the  holy  men  of  God  spake,  being  moved  by  the  Holy 
Ghost 

II.  But  there  were  false  prophets  also  among  the  people,  as  there 
will  likewise  be  fal^ie  teachers  among  you,  who  will  privately 
bring  in  destructive  heresies,  even  denying  the  Lord  that  bought 

2  them,  and  bring  upon  themselves  swift  destruction.     And  many 
will  follow  their  pernicious  ways,  by  means  of  whom  the  wav 

3  of  truth  will  be  evil  spoken  of.     And  through  covetousness  will 

17.  For  he  received  Divine  korumr  and  inexpressible  glory — Shining  from 
heaven,  above  the  brightness  of  the  sun,  when  there  came  such  a  voice  from  the 
excellent  glory — That  is^  from  Gkxi  the  Father. 

18.  Aful'we — Peter,  James,  and  John.  St.  John  was  still  alive:  beingjunth 
him  in  the  holy  mount— Mside  so  by  that  glorious  manifestation,  as  Mount  Uoreb 
was  of  old,  Exod.  iii,  4,  5. 

19.  And  we — St.  Peter  here  speaks  in  the  name  of  all  Christians,  have  the 
word  of  prophecy— The  words  of  Moses,  Isaiah,  and  all  the  prophets,  are  one 
and  the  same  word,  every  w^y  consistent  with  itself.  St.  Peter  does  not  cite 
any  particular  passage,  but  speaks  of  their  entire  testimony ;  more  confirmed- 
By  that  display  of  his  glorious  majesty ;  to  which  word  ye  do  well  that  ye  take 
heedf  as  to  a  lamp  which  shone  in  a  dark  v^o^e— Wherein  there  was  neither  light 
nor  window.  Sach  anciently  was  the  whole  world,  except  that  little  spot  where 
this  lamp  shone ;  tiU  the  day  should  dawn — Till  the  full  light  of  the  Gk>$pel  should 
break  through  the  darkness :  as  is  the  difference  between  the  light  of  a  lamp  and 
that  of  the  day,  such  is  that  between  the  light  of  the  Old  Testament  and  of  the 
New ;  and  the  morning  star — Jesus  Christ,  Rev.  zxii,  16,  arise  in  your  hearts — 
Be  revealed  in  you. 

30.  Ye  do  well,  05  knowing  this,  that  no  Scripture  prophecy  is  of  private  inUr^ 
pretation— 'li  is  not  any  man's  own  word.  It  is  G^,  not  the  prophet  himself^ 
who  thereby  interprets  things  till  then  unknown. 

21.  For  prophecy  came  not  of  old  by  the  will  of  man — Of  any  mere  man  what- 
ever, but  the  holy  men  of  Ood — Devoted  to  him,  and  set  apart  by  him  for  that 
purpose,  spakCf  and  wrote,  being  m^«<i— Literally,  carried.  They  were  purely 
passive  therein. 

II.  1.  But  there  were  false  prophets  also — As  well  as  tmei  among  the  people-* 
Of  IsraeL  Those  that  spake  even  the  truth  when  God  had  not  sent  them;  and 
also  those  that  were  truly  sent  of  him,  and  yet  corrupted  or  softened  their 
message,  were  false  prophets^  as  there  wHl  be  false — As  well  as  true,  teachers 
among  you^  who  will  privately  bring  ti»— Into  the  Church,  destructive  heresies — 
They  first,  by  denying  the  Lord,  introduced  destructive  heresies,  that  is,  divi- 
sions: or  they  occasioned  first  these  divisions;  and  then  were  given  up  to  a 
reprooate  mind,  even  to  deny  the  Lord  that  bou^t  them.  Either  the  heresies 
are  the  effect  of  denying  the  Lord,  or  the  denying  the  Lord  was  the  consequenqe 
of  the  heresies ;  even  denying — Both  by  their  doctrine  and  their  works,  the  Lord 
that  bought  them — With  ms  own  blood.  Yet  these  very  men  perish  everlastingly. 
Therefore  Christ  bought  even  them  that  perish.  ^ 

8.  T%e  way  of  truth  will  be  evil  spoken  of—Bj  those  who  blend  all  false  and 
true  Christians  together. 

3.  They  wiU  make  merchandise  of  you — Only  use  you  to  gain  by  you,  as 

^  Matt  zvii,  9. 


Otd4  11.  ST.  PfiTER. 

they  with  feigned  speeches  make  merchandise  of  you^  whose 
judgment  now  of  a  long  time  lingereth  not,  and  their  destruction 

4  slumbereth  not  For  if  God  spared  not  the  angels  that  sinned, 
but  having  cast  them  down  to  hell/  delivered  them  into  chains 

5  of  darkness,  to  be  reserved  unto  judgment :  And  spared  not  thc^ 
old  world,  (but  he  preserved  Noah,  the  eighth  person,  a  preacher 
of  righteousness,)  bringing  a  flood  on  the  world  of  the  ungodly; 

6  And  condemned  the  cities  of  Sodom  and  Gomorrah  to  destruc- 
tion, turning  them  into  ashes,  setting  them  as  an  example  to 

7  them  that  should  afterward  live  ungodly :  And  delivered  rigbt- 

8  eous  Lot,  grieved  with  the  filthy  behaviour  of  the  wicked  :  (For 
that  righteous  man  dwelling  among  them,  by  seeing  and  hearing, 
tormented  his  righteous  soul  from  day  to  day  with  their  unlaw- 

9  ful  deeds :)  The  Lord  knoweth  how  to  deliver  the  godly  out  of 
temptation,  and  to  reserve  the  unrighteous  to  the  day  of  judg- 

10  ment  to  be  punished.  But  chiefly  them  that  walk  after  the  flesh, 
in  the  lust  of  uncleanness,  and  despise  government.     Daring, 

1 1  self-willed ;  they  are^  not  afraid  to  rail  at  dignities :  "Whereas 
anfi^els,  who  are  greater  in  strength  and  power,  bring  not  a 

12  railing  accusation  against  them  before  the  Lord.  But  these 
men,  as  natural  brute  beasts  born  to  be  taken  and  destroyed, 
speaking  evil  of  the  things  they  understand  not,  shall  perish  in 

13  their  own  corruption.  Receiving  the  reward  of  unrighteousness. 
They  count  it  pleasure  to  riot  in  the  day  time;  spots  and 
blemishes,  sporting  themselves  with  their  own  deceivings,  while 

14  they  feast  with  you.  Having  eyes  full  of  adultery,  and  that  cease 
not  from  sin  ;  ensnaring  unstable  souls,  having  a  heart  exercised 

15  with  covetousness,  accursed  children :  Who  have  forsaken  the 


merchants  do  their  wares.  Whose  judgment  now  of  a  lonf  Ume  lingereth  „. 
Was  long  ago  determined,  and  will  be  executed  speedily.  All  sinners  are 
adjudged  to  destruction;  and  GKxl's  punishing  some,  proves  he  will  punish 
the  rest 

4.  Cast  them  dovm  to  hcU — The  bottomless  pit,  a  place  of  unknown  misery ; 
delivered  them — Like  condemned  criminals,  to  safe  custody,  as  if  boond  with  tne 
strongest  chains,  in  a  dungeon  of  darkness^  to  be  reserved  unto  the  ntdgment  of 
the  great  day ;  though  still  those  chains  do  not  hinder  their  often  walking  up  and 
down,  seeking  whom  they  may  devour. 

5.  And  spared  not  the  old — The  antediluvian  world,  (but  he  preserved  Noah^ 
the  eighth  person — That  is,  Noah,  and  seven  others,  a  preacher  sls  well  as  a 
practise r  of  righteousness^)  bringing  a  flood  on  the  world  of  the  ungodly — Whose 
numbers  stood  them  in  no  stead. 

8.  It  plainly  appears  from  these  instances  that  the  Lord  knoweth^-Ksxh  both 
wisdom,  and  power,  and  will,  to  deliver  the  godly  out  of  all  temptation,  and  to 
punish  the  ungodly. 

10.  Chiefly  them  that  walk  after  the  flesh — Corrupt  nature,  particularly  in  tAe 
lust  of  uncleanness^  and  despise  government — The  authority  or  their  governors; 
dignities — Persons  in  authority. 

11.  Whereas  angels — When  they  appear  before  the  Lord,  Job  i,  6;  ii,  1,  to  give 
an  account  of  what  they  have  seen  and  done  on  the  earth. 

12.  Savage  as  brute  &ea5f«— Several  of  which,  in  the  present  disordered  state 
of  the  world,  seem  bom  to  be  taken  and  destroyed. 

13.-  They  count  it  pleasure  to  riot  in  the  day  time— They  glory  in  doin?  it  in 
the  face  of  the  sun.  They  are  spots  in  themselves,  blemishes  to  any  Chureh ; 
sporting  themselves  with  their  own  de<:ni>in^5— Making  a  jest  of  those  whom  tbejr 
deceive,  and  even  jesting  while  they  arc  deceiving  their  own  souls. 

15.  The  vfoy  of  Balaam,  the  son  ofBosor^So  the  Chaldeans  pronounced  what 


CHAPTER  m.  035 

right  way,  and  are  gone  astray,  following  the  way  of  Balaam, 
the  son  of  Bosor,  who  loved  the  reward  of  unrighteousness. 

16  But  he  had  a  rebuke  for  his  iniquity :  the  dumb  beast,  speaking 

17  with  man's  voice,  forbade  the  madness  of  the  prophet.  These 
are  fountains  without  water,  clouds  driven  by  a  tempest,  to  whom 

18  the  blackness  of  darkness  is  reserved  for  ever.  For  by  speaking 
swelling  words  of  vanity,  they  ensnare  in  the  desires  of  the  flesh, 
in  wantonness,  those  that  were  entirely  escaped  from  them  that 

19  live  in  error.  While  they  promise  them  liberty,  themselves  are 
the  slaves  of  corruption ;  for  by  whom  a  man  is  overcome,  by 

20  him  he  is  also  brought  into  slavery.  For  if  after  they  have 
escaped  the  pollutions  of  the  world,  through  the  knowledge  of 
the  Lord  and  Saviour  Jesus  Christ,  they  are  again  entangled 
therein  and  overcome,  their  last  state  is  worse  than  the  first. 

21  For  it  had  been  better  for  them  not  to  have  known  the  way  of 
righteousness,  than  having  known  it,  to  turn  from  the  holy 

22  commandment  delivered  to  them.  But  it  has  befallen  them 
according  to  the  true  proverb.  The  *  dog  is  turned  to  his  own 
vomit,  and  the  sow  fliat  was  washed  to  her  wallowing  in  the  mire. 

III.     This  second  epistle,  beloved,  I  now  write  to  you,  in  both 

2  which  I  stir  up  your  pure  minds  by  way  of  remembrance.  That 
ye  may  be  mindful  of  the  words  wnich  were  spoken  before  by 
the  holy  prophets,  and  of  the  commandments  of  us,  the  apostles 

3  of  the  Lord  and  Saviour :  Knowing  this  first,  that  there  will 
come  scoffers  in  the  last  days,  walking  after  their  own  desires, 

4  And  saying.  Where  is  the  promise  of  his  coming?     For  ever 

the  Jews  termed  Beor,)  namely,  the  way  of  covetonsness :  who  loved — ^E^mestly 
desired,  though  he  did  not  dare  to  take,  the  reteard  of  unrighUousness — The 
money  which  Balak  would  have  given  him  for  cursing'Israel. 

16.  The  beast — Though  naturally  dumb. 

17.  Fountains  and  clouds  promise  water:  so  do  these  promise,  but  do  not 
perform. 

18.  They  ensnare  in  the  desire  of  the  JUsh — Allowing  them  to  gratify  some 
unholy  desire,  those  who  were  before  entirely  escaped  from  the  spirit,  custom, 
and  company  of  them  that  live  in  error — In  sin. 

19.  IVnile  they  promise  them  liberty — From  needless  restraints  and  scruples, 
from  the  bondage  of  the  law,  themselves  are  the  slaves  of  corruption — ^Even  sin, 
the  vilest  of  all  bondage. 

90.  For  if  after  they-— Who  are  thus  ensnared,  have  escaped  the  pollutions  of 
the  world— The  sins  which  pollute  all  who  know  not  Qod,  tkrough  the  knowledge 
of  Christ — That  is,  through  faith  in  him,  chap,  i,  3,  they  are  again  enUmgUd 
therein^  and  overcome^  thetr  last  state  is  worse  than  the  first — More  inexcusable, 
and  causing  a  greater  damnation. 

31.  T%e  commandment — The  whole  law  of  God,  once  not  only  delivered  to 
their  ears,  but  written  in  their  hearts. 

^.  The  doe,  the  sow — Such  are  all  men  in  the  sieht  of  God  before  they  receive 
his  grace,  and  aAer  they  have  made  shipwreck  of  the  fidth. 

III.  3.  Be  the  more  mindful  thereof,  oecause  ye  know  scoffers  wiU  came  first — 
Before  the  Lord  comes,  walking  after  their  own  evil  ArstVes— Here  is  the  origin 
of  the  error,  the  root  of  libertintsm.    Do  we  not  see  this  eminently  fulfilled  1 

4.  Saying,  Where  is  the  promise  of  his  coming— To  judgment  1  (They  do  not 
even  deign  to  name  him.)  We  see  no  sign  of  any  such  thing.  For  ever  Yinei 
the  fathers— Out  first  ancestors,  fell  asleep,  all  things— Heaven,  water,  earth, 
continue  as  they  were  from  the  beginning  of  the  creation — Without  any  snck 
material  change  as  might  make  us  believe  tney  will  ever  enfl. 

•  Pnrreiht  xxri,  11. 

40 


626  n.  ST.  PETER. 

since  the  fathers  fell  asleep  all  things  continue  as  they  were  from 
6  the  beginning  of  the  creation.    For  this  they  are  willingly  igno- 
rant of,  that  by  the  word  of  God  the  heavens  were  of  old,  and 

6  the  earth  standing  out  of  the  water  and  in  the  water,  Through 
which  the  world  that  then  was,  being  overflowed  with  water, 

7  perished.  But  the  heavens  and  the  earth  that  are  now,  are  by 
his  word  treasured  up,  reserved  unto  fire,  at  the  day  of  judgment 

8  and  destruction  of  ungodly  men.  *But,  beloved,  be  not  ye  igno- 
rant of  this  one  thing,  that  one  day  is  with  the  Lord  as  a  thou- 

9  sand  years,  and  a  thousand  years  as  one  day.  The  Lord  is  not 
slow  concerning  his  promise  (though  some  men  count  it  slow- 
ness) but  is  long  suflering  for  your  sake,  not  willing  that  any 

10  should  perish^  but  that  all  should  come  to  repentance.     But  the 
day  of  die  Lord  will  come  as  a  thief,  in  which  the  heavens  shall 

6.  For  this  tkeff  are  leillingly  ignorant  of^They  do  not  care  to  know  or  con- 
sider, that  bjr  the  almighty  word  of  God — Which  bounds  the  duration  of  all  thinesL 
so  that  it  cannot  be  either  longer  or  shorter ;  of  old — Before  the  flood,  the  aenal 
heavens  were,  and  ike  earihr-^oi  as  it  is  now,  but  standing  out  of  the  water  and 
in  the  water — Perhaps  the  interior  globe  of  earth  was  fizra  in  the  midst  of  the 
great  deep,  the  abyss  of  water;  the  shell  or  exterior  globe,  standing  out  of  the 
water,  covering  the  ^eat  deep.  This,  or  some  other  great  and  manifest  differ- 
ence between  the  onginal  and  present  constitution  of  the  terraqueous  globe, 
seems  then  to  have  been  so  generally  known,  that  St.  Peter  charges  their  igno- 
rance of  it  totally  upon  their  wilfulness. 

6.  Through  which — Heaven  and  earth,  the  windows  of  heaven  being  opened, 
and  the  fountains  of  the  great  deep  broken  up,  ike  world  that  then  was — ^The 
whole  antediluvian  race,  being  overflowed  with  watery  perished — ^And  the  heavens 
and  earth  themselves,  though  they  did  not  perish,  yet  underwent  a  great  change. 
So  little  ground  have  these  scoffers  for  saying.  That  all  things  continue  as  they 
were  from  the  creation, 

7.  Bid  the  heavens  and  the  earth  that  are  now — Since  the  flood,  are  reserved 
imto  fire,  at  the  day  wherein  God  will  judge  the  world,  and  pimisn  the  ungodly 
with  everlasting  destruction. 

8.  But  be  not  ye  igiunawt — Whatever  they  are,  of  this  one  thing — Which  casts 
much  light  on  the  point  in  hand,  that  one  day  is  with  the  Lord  as  a  tho%isa$UL 
years,  and  a  thousand  years  as  one  day.  Moses  had  said.  Psalm  xc,  4,  a  thou- 
sand years  are  in  thy  sight  as  one  day,  which  St.  Peter  applies  with  regard  to 
the  last  day ;  so  as  to  denote  both  his  eternity,  wherebv  he  exceeds  all  measure 
of  time  in  his  essence  and  in  his  operation :  his  knowledge,  to  which  all  things 
past  or  to  come  are  present  every  moment:  his  power,  which  needs  no  long 
delay  in  order  to  bring  his  work  to  perfection :  and  his  long  suffering,  which 
excludes  all  impatience  of  expectation  and  desire  of  making  naste.  One  day  is 
with  the  Lord'as  a  thousand  years — That  is,  in  one  day,  in  one  moment,  he  can 
do  the  work  of  a  thousand  years.  Therefore  he  is  not  slow :  he  is  alw^s  equally 
ready  to  fulfil  his  promise :  and  a  thousand  years  are  as  one  day—That  is,  no 
delay  is  long  to  Qod.  A  tnousand  yesLTs  are  as  one  day  to  the  eternal  God. 
Therefore  he  is  long  suffering;  he  gives  us  space  for  repentance,  without  any 
inconvenience  to  himself.  In  a  word,  with  Qod  time  passes  neither  slower  nor 
swifter  than  is  suitable  to  him  and  his  economy.  Nor  can  there  be  any  reason 
why  it  should  be  necessary  for  him  either  to  delay  or  hasten  the  end  of  all  things. 
How  can  we  comprehend  this  1  If  we  could  comprehend  it,  St.  Peter  needed 
not  to  have  added  with  the  Lord. 

9.  T%«  Lord  is  not  slow — As  if  the  time  fixed  for  it  were  past,  concerning  kis 
promise — Which  shall  surely  be  fulfilled  in  its  season ;  but  ts  long  suffering  to^ 
ward  us — Children  of  men,  not  witting  that  any— Soul  which  fie  had  made, 
should  perish. 

10.  But  the  da/y  of  the  Lord  wiU  come  as  a  tAw/— Suddenly,  unexpectedly,  m 
which  the  heavens  shaU  pass  away  with  a  great  lurue— Surprismgly  expressed  bf 

*  Pialm  zo,  4. 


CHAPTER  m.  087 

pass  away  with  a  great  noise,  the  elements  shall  melt  with  fervent 
heat,  and  the  earth,  and  the  works  that  are  therein,  shall  be  burned 

11  up.     Seeing  then  all  these  thinfirg  are  dissolved,  what  manner  of 
persons  ought  ye  to  be  in  all  holy  conversation  and  godliness, 

12  Looking  for  and  hastening  on  the  cominff  of  the  day  of  God, 
wherein  the  heavens  being  on  fire  shall  be  dissolved,  and  the 

13  elements  shall  melt  with  fervent  heat  ?  Nevertheless,  we  look  for 
new  heavens  and  a  new  earth,  according  to  his  *  promise,  wherein 

14  dwelleth  righteousness.    Wherefore,  beloved,  seeing  ye  look  for 
these  things,  labour  to  be  found  of  him  in  peace,  without  spot 

15  and  blameless.     And  account  the  long  suflering  of  the  Lord 
salvation,  as  our  beloved  brother  Paul  also,  according  to  the 

16  wisdom  given  him,  fhath  written  to  you:  As  also  in  all  his 
epistles,  speaking  therein  of  these  things,  in  which  are  some 

■   ■       '       '  1.  ■ '  «■■■■■ 

the  very  sonnd  of  the  original  word ;  tke  tUmerUi  shall  null  with  fervent  heei^ 
The  elements  seem  to  mean,  the  sun,  moon,  and  stars :  not  the  four,  commonly 
so  called :  for  air  and  water  cannot  melt,  and  the  earth  is  mentioned  immediatelv 
after,  tke  earth  and  all  the  worki — Whether  of  nature  or  art,  thai  are  therein  $haU 
be  burned  vp — And  has  not  Qod  already  abundantly  provided  for  this  %  1.  By  the 
stores  of  subterranean  fire,  which  are  so  frequently  bursting  out  at  Etna,  Vesu- 
vius, Hecla,  and  many  other  burning  mountains :  2.  By  the  ethereal  Tvulgarly 
called  electricaH  fire,  diffused  through  the  whole  globe ;  which,  if  tne  secret 
chain  that  now  oinds  it  up  were  loosed,  would  immediately  dissolve  the  whole 
frame  of  nature.  3.  By  comets,  one  of  which,  if  it  touched  the  earth  in  its  course 
toward  the  son,  must  needs  strike  it  into  that  abyss  of  fire.  If  in  its  return 
from  the  sun,  when  it  is  heated  (as  a  great  man  computes)  two  thousand  times 
hotter  than  a  red-hot  cannon  ball,  it  must  destroy  all  vegetables  and  animals, 
long  before  their  contact,  and  soon  after  bum  it  up. 

11.  Seeing  then  that  all  these  things  are  dissolved — To  the  eye  of  faith  it  ap- 
pears as  done  already.  All  these  thmgs  mentioned  before :  all  that  are  included 
m  that  scriptural  expression.  The  heavens  and  the  earth,  that  is,  the  universe. 
On  the  fourth  day  God  made  the  stars,  Gren.  i,  16,  which  will  be  dissolved  to- 

f  ether  with  the  earth.  They  are  deceived,  therefore,  who  restrain  either  the 
istory  of  the  creation,  or  this  description  of  the  destruction  of  the  world,  to  the 
earth  and  lower  heavens,  imagining  the  stars  to  be  more  ancient  than  the  earth, 
and  to  survive  it.  Both  the  dissolution  and  renovation  are  ascribed,  not  to  the 
one  heaven  which  surrounds  the  earth,  but  to  the  heavens  in  general,  ver.  10, 13, 
without  any  restriction  or  limitation.  What  persons  ought  ye  to  be,  in  all  hoi/y 
conversation — With  meUy  and godUmess — Toward  your  Creator.. 

13.  Hastening  on — As  it  were,  by  your  earnest  desires  and  ferv^t  prayers,  U# 
coming  of  tke  day  of  Qod — ^Many  myriads  of  days  he  grants  to  men ;  one,  the 
last,  is  the  day  of  Grod  himself. 

13.  We  look  for  new  heavens  and  a  new  earth— Rsdsedy  as  it  were,  out  ot  the 
ashes  of  the  old ;  (we  look  for  an  entire  new  state  of  things ;)  wherein  dwelletk 
righteousness — Only  righteous  spirits :  how  great  a  mystery  1 

14.  Labour — That  whenever  he  cometh,  ye  may  be  found  in  peace — May  meet 
him  without  terror,  be  sprinkled  with  his  blood,  and  sanctified  by  his  Spirit,  so 
as  to  be  without  spot  and  blameless. 

15.  And  account  the  long  suffering  of  our  Lord  salvation — Not  only  designed 
to  lead  men  to  repentance,  but  actually  conducing  thereto ;  a  precious  means  of 
saving  many  more  souls ;  as  our  beloved  brother  Paul  also  hath  written  to  your^ 
This  refers  not  only  to  the  single  sentence  preceding,  but  to  all  that  went  before. 
St.  Paul  had  written  to  the  same  effect  concerning  the  end  of  the  world,  in  several 
parts  of  his  epistles,  and  pkarticularly  in  the  Epistle  to  the  Hebrews. 

16.  As  also  in  all  his  epistlcs^St.  Peter  wrote  this  a  little  before  his  own  and 
St.  Paul's  martyrdom.  St.  Paul  therefore  had  now  written  all  his  epistles ;  and 
even  from  this  expression  we  may  learn  that  St.  Peter  had  read  them  all,  perhaps 
sent  to  him  by  St.  Paul  himself.    Nor  was  he  at  all  disgusted  by  what  St.  Paul 

bnp,17;lxn,28.  tRoai.u,88. 


698  n.  ST.  PETER. 

things  hard  to  he  understoodf  which  the  unlearned  and  unstahle 
wrest,  as  they  do  also  the  other  Scriptures,  to  their  own  de- 
struction. 

17  Ye,  therefore,  heloved,  knowing  these  things  before,  beware, 
lest  ye  aUo,  being  led  away  by  the  error  of  the  wicked,  fall  from 

18  your  own  steadfastness :  But  grow  in  grace  and  in  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ.  To  him  be  the  glory  both 
now  and  to  the  day  of  eternity !    Amen. 

had  written  concerning  him,  in  the  Epistle  to  the  Gtelatians;  speaking  oftiese 
things — Namely,  of  the  coming  of  our  Lord,  delayed  through  his  long  sniusring, 
and  of  the  circumstances  preceding  and  accompaitying  it ;  which  thmgs  tXe  un- 
Uamed — They  who  are  not  taught  of  Qod ;  and  the  ufiatabU—WAYenng,  double- 
minded,  unsettled  men.  v^rest — As  though  Christ  would  not  come,  as  t&y  do  also 
the  other  Scriptures — Therefore  St.  Paul's  writings  were  now  part  of  the  Scrip- 
tares  :  to  their  own  destruction — But  that  some  use  the  Scriptures  ill,  is  no  reajson 
why  others  should  not  use  them  at  all. 

18.  But  grow  in  grace — That  is,  in  every  Christian  temper.  There  may  be, 
for  a  time,  grace  without  growth,  as  there  may  be  natural  life  without  growth. 
But  such  sickly  life,  of  soul  or  body,  will  end  in  death,  and  every  day  draws 
nigher  to  it.  Health  is  the  means  of  both  natural  and  spiritual  growth.  If  the 
remaining  evil  of  our  fallen  nature  be  not  daily  mortified,  it  will,  like  an  evil 
humour  in  the  body,  destrov  the  whole  man.  But  if  ye,  through  the  Spirit,  do 
mortifjT  the  deeds  of  the  boay,  (only  so  far  as  we  do  this,)  ye  shall  live  the  life 
of  faith,  holiness,  happiness.  The  end  and  design  of  grace  being  purchased  and 
bestowed  on  us,  is  to  destroy  the  image  of  the  earthy,  and  restore  us  to  that  of 
the  heavenly.  And  so  far  as  it  does  tlus,  it  truly  profits  us :  and  also  makes  way 
for  more  or  the  heavenly  gifl,  that  we  may  at  last  be  filled  with  all  the  fulness 
of  Qod.  The  strength  and  well  being  of  a  Christian  depend  on  what  his  soul 
feeds  on,  as  the  health  of  the  body  depends  on  whatever  we  make  our  daily  food. 
If  we  feed  on  what  is  according  to  our  nature,  we  grow ;  if  not,  we  pine  away 
and  die.  The  soul  is  of  the  nature  of  Gk)d,  and  nothing  but  what  is  according 
to  his  holiness  can  agree  with  it.  Sin  of  every  kind  starves  the  soul,  and  makes 
it  consume  away.  Let  us  not  try  to  invert  the  order  of  God  in  his  new  creation ; 
we  shall  only  deceive  ourselves.  It  is  easy  to  forsake  the  will  of  God  and  fol- 
low our  own':  but  this  will  bring  leanness  into  the  soul.  It  is  easy  to  satis^ 
ourselves  witnout  being  possessed  of  the  holiness  and  happiness  of  the  Gospel. 
It  is  easy  to  call  these  frames  and  feelings,  and  then  to  oppose  faith  to  one,  and 
Christ  to  the  other.  Frames  (allowing  the  expression)  are  no  other  than  hea- 
venly tempers,  the  mind  that  was  in  Christ :  feelings  are  the  Divine  consolations 
of  the  Holy  Ghost,  shed  abroad  in  the  heart  of  him  that  truly  believes.  And 
wherever  faith  is,  and  wherever  Christ  is,  there  are  these  blessed  frames  and 
feelings.  If  they  are  not  in  us,  it  is  a  sure  sign  that  though  the  wilderness 
became  a  pool,  tne  pool  is  become  a  wilderness  again ;  and  in  the  knowledge  oj 
CAm^— That  is,  in  faith,  the  root  of  all :  To  him  be  the  glory  to  the  day  oftUr- 
ntly — An  expression  naturally  flowing  ft'om  that  sense  which  the  apostle  had 
felt  in  his  soul  throughout  this  whole  chapter.  Eternity  is  a  day  without  night, 
without  interruption,  without  end. 


NOTES 

THE  FIRST  EPISTLE  OP  ST.  JOHN. 


The  great  similitude,  or  rather  sameness,  both  of  spirit  and  ezinnession,  whict 
runs  through  St.  John's  Gospel,  and  all  his  epistles,  is  a  clear  evidence  of  their 
being  written  by  the  same  person.  In  this  epistle  he  speaks  not  to  anv  particular 
Church,  but  to  all  the  Christians  of  that  age,  and  in  them  to  the  whole  Christian 
Church,  in  all  succeeding  ages. 

Some  have  apprehended,  that  it  is  not  easy  to  discern  the  scope  and  method  of 
this  epistle.  But  if  we  examine  it  with  simplicity,  these  may  readilr  be  dis- 
covered. St  John,  in  this  letter,  or  rather  tract,  (for  he  was  present  with  part  of 
those  to  whom  he  wrote,*)  has  this  apparent  aim,  to  confirm  the  happy  and  holy 
communion  of  the  faithful  with  Goa  and  Christ,  by  describing  the  marks  of  that 
blessed  state. 

THB  PABTS  OF  IT  ABB  THBEB: 

I.  The  preface Chap,  i,  1-4 

II.  The  tract  itself &-▼,  1-12 

JIL  The  conclusion 13-31 

In  the  preface  he  shows  the  authority  of  his  own  preaching  and  writing,  and 
expressly  points  out  (ver.  3)  the  design  of  his  present  writing.  To  the  prefiice 
exactly  answers  the  conclusion,  more  largely  explaining  the  same  design,  and 
recapitulating  those  marks,  by  we  know  thrice  repeated,  chap,  v,  18, 19,  SO. 

The  tract  itself  has  two  parts,  treating, 

I.  Severally, 

1.  Of  communion  with  the  Father Chap.  J,  &-10 

2.  Of  communion  with  the  Son li,  1.41 

With  a  distinct  application  to  fkthers,  young  men,  and  little 

children 13-97 

Whereunto  is  annexed  an  exhortation  to  abide  in  him     .       98-iii,  1-94 
That  the  IVait  of  his  manifestation  in  the  flesh  may  extend  to 
his  manifestation  in  glory. 

3.  Of  the  confirmation  and  fruit  of  this  abiding  through  the  Spirit  .     iv,  1-91 

II.  Conjointly, 

Of  the  testimony  of  the  Father,  and  Son.  and  Spirit;  on  which 
faith  in  Christ,  the  being  bom  of  God,  love  to  €rod  and  his 
children,  the  keeping  his  commandments,  and  victory  over  the 
world  are  founded •      ▼•  1-*13 

The  parts  frequently  begin  and  end  alike.  Sometimes  there  is  an  allusion  in 
a  preceding  part,  and  a  recapitulation  in  the  subsequent  Each  part  treats  of  a 
benefit  from  God,  and  the  duty  of  the  faithAd  derived  therefrom  by  the  nuM 
natural  inferences. 


L  ST.  JOHN. 


1  That  which  was  from  the  beginningv  which  we  hare  iieard, 
which  we  have  seen  with  oor  eyes*  which  we  have  beheld,  and 

2  oor  hands  have  handled  of  the  Word  of  life :  (For  the  life  was 
manifested*  and  we  saw  it^  and  testify  and  declare  to  you  the 

>  eternal  life  which  was  with  the  Father,  and  was  manifested  to 

5  vs:)  That  which  we  have  seen  and  heard  declare  we  to  you, 
that  ye  also  may  have  fellowship  with  us :  and  truly  our  fellow- 

4  ship  is  with  the  Father,  and  with  his  8on  Jesus  Christ :  And 
these  things  write  we  to  you,  that  your  joy  may  be  full. 

6  And  this  is  the  message  which  we  liave  heard  of  him,  aind 
declare  to  you,  that  God  is  light,  and  in  him  is  no  darkness  aft 

6  M,    If  we  say  we  have  fellowship  with  him,  and  walk  in  dark- 

7  ness,  we  lie,  and  do  not  the  truth.    But  if  we  walk  in  the  light, 
as  he  is  in  the  light,  we  have  fellowship  one  with  another,  and 

Terse  1.  T%4U  which  was — here  means,  he  which  was  the  Word  himself;  aAer- 
wiid  it  means,  that  which  they  had  heard  from  him :  which  im*— Namely,  with 
die  Father,  ver.  S.  before  he  was  manifested ;  from  the  heginrnrng — ^Tkis  pluase 
is  sometimes  used  in  a  limited  sense.  But  here  it  properlv  means  from  eternity, 
Mag  equivalent  with  in  the  beginning^  John  i,  1  j  thai  w%i€h  «e— The  apostles 
baVe  not  onlj  heard,  but  seen  with  our  eyes;  whuh  we  havehAdd — ^Attentively 
considered  on  various  occasions ;  of  the  word  of  life— "Sit  is  termed  the  Wonl, 
John  i,  1 ;  the  life,  John  i,  4,  as  he  is  the  living  Word  of  God,  who,  with  the 
Father  and  the  Spirit,  is  the  fountain  of  life  to  all  creatures,  particalarly  of 
spiritual  and  eternal  life. 

S.  For  the  life — The  living  Word,  was  manifested — In  the  flesh,  to  our  very 
senses ;  and  we  testify  and  declare — We  testify  by  declaring,  by  preaching  and 
writing,  ver.  3,  4:  preaching  lays  the  foun^ion,  ver.  5-10;  writing  Guilds 
thereon :  to  you—Vnio  have  not  seen ;  the  etenuU  life — Which  always  was,  and 
afterward  appeared  to  us.  This  is  mentioned  in  the  beginning  or  the  epistle. 
bi  the  end  of  it  is  mentioned  the  same  eternal  life,  which  we  shall  always 
ci^oy. 

S.  That  which  we  have  seen  and  heard— Of  him,  and  from  him,  dedare  we  U 
fWi  For  this  end,  that  ye  also  may  have  feUawship  with  us — ^May  enjoy  the  same 
nllowship  which  we  enjoy :  and  truly  our  fellowship — Whereby  he  is  in  us,  and 
we  in  him ;  is  with  the  rather j  and  with  his  San— Of  the  Holy  Ghost  he  ^eaks 
afterward. 

4.  That  your  joy  may  be  full — So  oar  Lord  also,  John  xv,  11 ;  xvi,  92.  There 
is  a  joy  of  hope,  a  joy  of  faith,  and  a  joy  of  love.  Here  the  joy  of  faith  is  directly 
intended.    It  is  a  concise  expression :  your  Joy — That  is,  your  faith,  and  the  joy 

— jarising  from  it;  but  it  likewise  implies  the  loy  of  hope  ana  love. 

5.  And  ^is  is  the  sum  of  the  message  which  we  have  heard  ofhimr^The  Son 
of  God;  ^at  God  is  light — The  light  of  wisdom,  love,  holiness,  glory.  What 
light  is  to  the  natural  eye,  that  God  is  to  the  spiritual  eye :  aid  im  him  is  nm 
darkness  at  ail — No  contrary  principle.    He  is  pure,  unmixed  light. 

6.  If  we  say — Esther  with  our  tongue,  or  in  our  heart,  if  we  endeavour  to  per- 
suade either  ourselves  or  others,  we  have  felloibship  with  him — While  we  walk, 
either  inwardly  or  outwardly,  in  darkness— In  sin  of  any  kind,  we  do  not  the  trutA 
—Our  actions  prove  that  the  truth  is  not  in  us. 

7.  But  %J  we  walk  in  the  lightr— In  all  holiness,  as  Ood  is  (a  deeper  word  than 
walk,  and  more  worthy  of  God)  in  the  K^A^— Then  we  may  truly  say,  we  have 
fiUowship  one  with  another — We  who  have  seen,  and  you  who  have  not  seen,  do 
alike  enjoy  that  fellowship  with  God:  the  imitation  of  God  being  the  only  sura 


) 


CHAPTER  U.  031 

8  the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin.    If 
we  say  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is 

9  not  in  us.     If  we  confess  our  sins,  he  is  faithful  and  iust  to  for- 
give us  our  sins,  and  to  cleanse  us  from  all  unrighteousness. 

10  If  we  say  we  have  not  sinned,  we  make  him  a  liar,  and  his  word 

is  not  in  ns. 
TI.      My  beloved  children,  I  write  these  things  to  you,  that  ye  may 

not  sin.  But  if  any  one  sin,  we  have  an  Advocate  with  the 
2  Father,  Jesus  Christ  the  righteous.  And  he  is  the  propitiation 

for  our  pins ;  and  not  for  ours  only,  but  also  for  the  sins  of  the 
8  whole  world.  And  hereby  we  know  that  we  know  him,  if  we 
4  keep  his  commandments.     He  that  saith,  I  know  him,  and  %k 

keepeth  not  his  commandments,  is  a  liar,  and  the  truth  is  not 
6  in  him.    But  whoso  keepeth  his  word,  verily  in  him  the  love 


oroof  of  Dur  having  fellowship  with  him.  And  the  blood  of  Jesus  Christ  his  Son 
-'With  the  grace  purchased  thereby ;  cUansetk  us  from  tul  sin — Both  original 
And  actT\al,  taking  away  all  the  guilt  and  all  the  power. 

8.  Ifve  say — Any  child  of  man,  before  his  blood  has  cleansed  us;  ure  havt  no 
nil— To  be  cleansed  from,  instead  of  confessing  our  sins,  ver.  9;  the  truth  is  nd 
in  us^  Neither  in  our  mouth  nor  in  our  heart. 

3.  But  if  with  a  penitent  and  believing  heart,  we  confess  our  sins,  he  is  faithful 
—  Because  he  had  promised  this  blessing,  by  the  unanimous  voice  oi  all  nis 
prophets.  Just — Surely  then  he  will  punish:  no,  for  this  ver]r  reason  he  will 
jiardon.  This  may  seem  strange ;  but  upon  the  evangelical  principle  of  atone- 
ment and  redemption,  it  is  undoubtedly  true.  Because  when  the  debt  is  paid,  or 
the  purchase  made,  it  is  the  part  of  equity  to  cancel  the  bond,  and  consign  over 
the  purchased  possession :  both  to  forgive  us  our  sins — To  take  away  all  the  guilt 
of  tnem ;  and  to  cleanse  us  from  all  unrighteousness — To  purify  our  souls  from 
every  kind  and  every  degree  of  it. 

10.  Yet  still  we  are  to  retain,  even  to  our  lives*  end,  a  deep  sense  of  our  past 
sins.  Still,  if  toe  say  we  have  not  sinned,  we  make  him  a  liar — Who  saith,  all 
have  sinned ;  and  his  word  is  not  in  us — We  do  not  receive  it ;  we  give  it  no 
place  in  our  hearts. 

11.  1.  My  beloved  chUdrenSo  the  apostle  fVequently  addresses  the  whole  body 
of  Christians.  It  is  a  term  of  tenderness  and  endearment,  used  by  our  Lord  him- 
self to  hLs  disciples,  John  xiii,  20.  And  perhaps  many  to  whom  St.  John  now 
wrote  were  converted  by  his  ministry.  It  is  a  different  word  from  that  which 
is  translated  litUe  children  in  several  parts  of  the  epistle,  to  distinguish  it  from 
which  it  is  here  rendered  beloved  children.  I  write  these  things  to  you,  that  ye 
may  not  sin — Thus  he  guards  them  beforehand  against  abusing  the  doctrine  of 
reconciliation.  All  the  words,  institutions,  and  judgments  of  God  are  levelled 
against  sin,  either  that  it  may  not  be  committed,  or  that  it  may  be  abolished. 
But  if  any  one  sin — Let  him  not  lie  in  sin,  despairing  of  help ;  we  have  an  Advo^ 
cote — We  have  for  our  advocate  not  a  mean  person,  but  him  of  whom  it  was 
said.  This  is  my  beloved  Son :  not  a  guilty  person,  who  stands  in  need  of  pardon 
for  himself;  but  Jesus  Christ  the  righteous :  not  a  mere  petitioner,  who  relies 
purely  upon  liberality,  but  one  that  has  merited,  fully  merited,  whatever  he 

2.  And  he  is  the  propitiation — The  atoning  sacrifice,  by  which  the  wrath  of 
God  is  appeased ;  for  our  riiw— Who  believe :  and  not  for  ours  only,  but  also  for 
the  sins  of  the  whole  world-^just  as  wide  as  sin  extends,  the  propitiation  extends 
also. 

3.  And  hereby  we  know  that  we  truly  and  savingly  know  him — As  the  advocate, 
the  righteous,  the  propitiation:  if  we  keep  his  command9nents—P2LiiicuiSii\j  those 
of  faith  and  love. 

5.  But  whoso  keepeth  his  word — ^His  commandments,  verily  in  him  the  love  of 
0<>rf— Reconciled  to  us  through  Christ,  is  perfecledr^l&  perfectly  known :  Her^ 
— By  our  keeping  his  word,  we  know  that  we  are  in  him — So  is  the  tree  known 
by  its  fruits.  To  know  him,  to  be  in  him,  to  abide  in  him,  are  nearly  sjnonymons 
terms;  only  with  a  gradation:  knowledge,  commimion,  constancy. 


/ 


633  L  ST.  JOHN. 

6  of  God  is  perfected :  hereby  we  know  that  we  are  in  him.  He 
that  saith  he  abideth  in  him,  ought  himself  also  so  to  walk,  even 

7  as  he  walked.  Beloved,  I  write  not  a  new  commandment  to  you, 
but  the  old  commandment,  which  ye  have  had  from  the  begin- 
ning ;  the  old  commandment  is  the  word  which  ye  have  heard 

8  from  the  beginning.  Again,  I  do  write  a  new  commandment  to 
you,  which  is  true  in  him,  and  in  you :  for  the  darkness  is  passed 

9  away,  and  the  true  light  now  shineth.    He  that  saith  he  is  in  the 

10  light,  and  hateth  his  brother,  is  in  darkness  until  now.     He  that 
loveth  his  brother,  abideth  in  the  light,  and  there  is  no  occasion 

11  of  stumbling  in  him:  But  he  that  hateth  his  brother  is  in  dark- 
ness, and  walketh  in  darkness,  and  knoweth  not  whither  he 

12  goeth,  because  darkness  hath  blinded  his  eyes.     1  have  written 
to  you,  beloved  children,  because  your  sins  are  forgiven  you  for 

13  his  name  sake.     I  write  to  you,  fathers,  because  ye  have  known 
him  that  is  from  the  beginning.     I  write  to  you,  young  men^ 

^'    ■      '     ■  -■        '-■ 

6.  He  thai  saith  he  abideth  in  him — Which  implies  a  durable  state,  a  constant, 
lasting  knowledge  of,  and  communion  with  him :  ought  hinuelf— ^Otherwise  they 
are  vain  words,  so  to  vnUk  even  as  he  walked — In  the  world.  As  he  are  words 
that  frequentlv  occur  in  this  epistle.  Believers  having  their  hearts  full  of  him, 
easily  supply  nis  name. 

7.  When  I  speak  of  keeping  his  word,  /  write  not  a  new  eommandmenl — I  do 
not  speak  of  any  new  one  \  out  the  eld  commandment  which  ye  had — Even  from 
your  forefathers. 

8.  Again^  J  do  write  a  new  commandment  to  you — Namely,  with  regard  to 
loving  one  another.  A  commandment,  which,  though  it  also  was  given  long 
ago^  vet  is  truly  new  in  him,  and  in  you.  It  was  exemplified  in  him,  and  is  now 
iulnlled  by  you  in  such  a  manner  as  it  never  was  before.  For  there  is  no  com- 
parison between  the  state  of  the  Old  Testament  believers,  and  that  which  ye  now 
enjoy ;  the  darkness  of  that  dispensation  is  passed  away ;  and  Christ,  the  true 
Ught,  now  shineth  in  your  hearts. 

9.  He  that  saith,  he  is  in  the  lieht — In  Christ,  united  to  him,  and  hateth  his 
brother—CThe  very  name  shows  the  love  due  to  him)  is  in  darkness  until  now — 
Void  of  Christ,  and  of  all  true  light. 

10.  He  that  loveth  his  brother—lPoT  Christ's  sake,  alrideth  in  the  lightr-Of  God, 
and  there  is  no  occasion  of  stumbling  in  him — Whereas  he  that  hates  his  brother, 
is  an  occasion  of  stumbling  to  himself.  He  stumbles  against  himself,  and  against 
adl  things  within  and  without;  while  he  that  loves  his  brother  has  a  free,  disen- 
cumbered journey. 

11.  He  that  hateth  his  brother-^And  he  most  hate,  if  he  does  not  love  him; 
there  is  no  medium ;  is  in  darkness — In  sin,  perplexity,  entanglement.  He  walk- 
eth in  darkness,  and  knoweth  not  that  he  is  in  tne  high  road  to  hell. 

12.  /  have  written  to  you,  beloved  children — Thuji  St.  John  bespeaks  all  to  whom 
he  writes.  But  from  the  13th  to  the  27th  verse  he  divides  them  particularly  into 
fathers,  young  men,  and  little  children:  because  your  sins  are  forgiven  you — As 
if  he  haa  said.  This  is  the  sum  of  what  I  have  now  written.  He  then  proceeds 
to  other  things,  which  are  built  upon  this  foundation. 

13.  The  address  to  spiritual  fathers,  yonn^  men,  and  little  children,  is  first 
proposed  in  this  verse,  wherein  he  savs,  I  write  to  you,  fathers;  I  write  to  you, 
young  men ;  I  write  to  you,  little  children :  and  then  enlarged  upon ;  in  doini^ 
which  he  says,  I  have  written  to  you.  fathers,  ver.  14.  I  have  written  to  you, 
young  men,  ver.  14-17.  I  have  written  to  you,  little  children,  ver.  18-'i7. 
Having  finished  his  address  to  each,  he  returns  to  all  together,  whom  he  acain 
terms,  (as  ver.  12,)  Beloved  children.  Feathers,  ye  have  known  him  that  is  from 
the  beginning— Ye  have  known  the  eternal  Gkxi,  in  a  manner  wherein  no  other, 
even  true  believers,  know  him.  YouTig  men,  ye  have  overcome  the  wicked  one — 
In  many  battles  by  the  power  of  faith.  Little  children,  ye  have  known  the  Father 
—As  your  Father,  (though  ye  have  not  yet  overcome,)  by  the  Spirit  wimessing 
with  your  spirit,  that  ye  are  the  children  of  God. 


CHAPTER  n.  638 

because  ye  have  overcome  the  wicked  one.    I  write  to  you^  little 

14  children,  because  ye  have  known  the  Father.  I  have  written  to 
you,  fathers,  because  ye  have  known  him  that  is  from  the  begin- 
ning. I  have  written  to  you,  young  men,  because  ye  are  strong, 
and  the  word  of  God  abideth  in  you,  and  ye  have  overcome  the 

15  wicked  one.  Love  not  the  world,  neither  the  things  that  are  in 
the  world :  if  any  one  love  the  world,  the  love  of  the  Father  is 

16  not  in  him.  For  all  that  is  in  the  world,  the  desire  of  the  flesh, 
and  the  desire  of  the  eye,  and  the  pride  of  life,  is  not  of  the 

17  Father,  but  is  of  the  world.  And  the  world  passeth  away,  and 
the  desire  thereof;  but  he  that  doth  the  will  of  God  abideth  for 

18  ever.  Little  children,  it  is  the  last  time :  and  as  ye  have  heard 
that  antichrist  cometh,  so  even  now  there  are  many  antichrists, 

19  whereby  we  know  that  it  is  the  last  time.  They  went  out  from 
us,  but  they  were  not  of  us :  for  if  they  had  been  of  us,  they 
would  have  continued  with  us:  but  they  went  out,  that  they 

20  might  be  made  manifest  that  they  were  not  all  of  us.  But  ye 
have  an  anointing  from  the  Holy  One,  and  know  all  things. 

21  I  have  not  written  to  you,  because  ye  know  not  the  truth ;  but 

14.  J  have  written  to  you^  fathers— As  if  he  had  said,  Observe  well  what  I  bat 
now  wrote.  He  speaks  very  briefly  and  modestly  to  these,  who  needed  not  much 
to  be  said  to  them,  as  having  that  deep  acquaintance  with  Gknl  which  comprises 
all  necessary  knowledge.  Young  men^  ye  are  strong — In  faith,  and  the  word  of 
Ood  abideth  in  you — I^eply  rooted  in  yoar  hearts,  wherel^  ye  have  often  foilra 
your  great  adversary. 

15.  To  yon  all,  whether  fathers,  young  men,  or  little  children,  I  say.  Love  net 
the  world — Pursue  your  victory,  by  overcoming  the  world.  If  any  man  love  tht 
world — Seek  happiness  in  visible  things,  he  does  not  love  Goo. 

16.  The  desire  of  the  flesh— Of  the  pleasure  of  the  outward  senses^  whether  of 
the  taste,  smell,  or  toucn :  the  desire  of  the  eye — Of  the  pleasures  of  unagination, 
(to  which  the  eye,  chiefly,  is  subservient,)  of  that  internal  sense,  whereby  we 
relish  whatever  is  grand,  new,  or  beautiful:  the  pride  of  life — All  that  pomp  in 
clothes,  houses,  famiture,  equipage,  manner  of  living,  which  generally  procure 
honour  from  the  bulk  of  mankind,  and  so  gratify  pride  and  vanity.  It  therefore 
directly  includes  the  desire  of  praise,  and  remotely,  covetousness.  All  these 
desires  are  not  from  Gk>d,  but  from  the  prince  of  this  world. 

17.  The  world  passeth  aioay,  and  the  desire  thereof— That  is,  all  that  can  gratii^ 
those  desires  passeth  awav  with  it:  but  he  that  doth  the  wiU  of  Ood— That  loves 
CMj  not  the  world,  abideth — In  the  enjoyment  of  what  he  loves, /or  ever. 

18.  Little  children t  it  is  the  last  ^tm^— The  last  dispensation  of  grace,  that  which 
is  to  continue  to  the  end  of  time,  is  begun ;  ye  have  heard  that  antichrist  cofmdk^ 
Under  the  term  antichrist,  or  the  spirit  of  antichrist,  he  includes  all  false  teachers, 
and  enemies  to  the  truth,  yea,  whatever  doctrines  or  men  are  contrary  to  Christ 
It  seems  to  have  been  long  after  this  that  the  name  ol  antichrist  was  appropriated 
to  that  grand  adversary  of  Christ,  the  man  of  sin,  9  Thess.  ii,  3.  Antichrist,  in 
St.  John's  sense,  that  is,  antichristianism,  has  been  spreading  from  his  time  till 
now ;  and  will  do  so,  till  that  great  adversary  arises,  and  is  destroyed  hy  Christ's 
coming. 

19.  Tluey  were  not  of  us— "When  they  went:  their  hearts  were  before  departed 
from  Grod,  otherwise  they  would  have  continued  with  us:  but  they  went  out  thai 
theymight  be  made  manifest — That  is,  this  was  made  manifest,  by  their  going  out. 

20.  But  ye  have  an  anointing^A  chrism;  perhaps  so  termea  in  opposition  to 
the  name  of  antichrist,  an  inward  teaching  from  the  Holy  Spirit,  wherelnr  jw 
know  all  things— "NecesssLry  for  3rour  preservation  from  these  seducers,  and  for 
your  eternal  salvation.  St.  John  here  but  just  touches  upon  the  Holy  Ghost,  of 
whom  he  speaks  more  largely,  chap,  iii,  94 ;  iv,  13 ;  v,  i. 

31.  I  have  written— J^amelj,  ver.  l3,  to  you,  because  ye  know  ike  (nctA— That  isy 
to  confirm  you  in  the  knowledge  ve  have  already,  ite  know  ikat  no  litis  of  iki 
fntO'— That  all  tha  doctrines  of  these  antichrists  are  Irreccmcilabla  to  it 


«M  L  ST.  JOHN. 

because  ye  know  it,  and  that  no  lie  is  of  the  truth.    Wko  is  that 
582  liar,  bat  he  that  denieth  that  Jesus  is  the  Christ?    He  is  anti- 
IB  Christ  who  denieth  the  Father  and  the  Son.    Whosoever  denieth 
the  Son,  he  hath  not  the  Father :  he  that  acknowledgeth  the  Son, 
"JM  hath  the  Father  also.     Therefore  let  that  abide  in  you  which  ye 
heard  from  the  beginning :  if  that  which  ye  heard  from  the  be* 
ginning  abide  in  you,  ye  also  shall  abide  in  the  Son,  and  in  the 
25  Father.     And  this  is  the  promise  which  ye  hath  promised  us, 
5M  eternal  life.   These  things  have  I  written  to  you  concerning  them 
87  that  seduce  you.    But  the  anointing  which  ye  have  received  of 
him  abideth  in  you  and  ye  need  not  that  any  should  teach  you, 
save  as  the  same  anointing  teacheth  you  of  all  things,  and  is  true, 
and  is  no  lie ;  and  as  it  has  taught  you,  ye  shall  abide  in  him. 
28      And  now,  beloved  children,  abide  in  him,  that  when  he  shall 
appear,  we  may  have  confidence,  and  not  be  ashamed  before  him 
SB  at  his  coming.    Since  ye  know  that  he  is  righteous,  ye  know  that 

every  one  who  practiseth  righteousness  is  born  of  him. 
ni.  Behold  what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  the  children  of  God :  therefore  the 
2  world  knoweth  us  not,  because  it  knoweth  not  him.  Beloved, 
now  are  we  the  children  of  God,  and  it  doth  not  yet  appear  what 
we  shall  be ;  but  we  know,  when  he  shall  appear,  we  shall  be 

T.  ,  I 

93.  Wko  is  tkat  liar—Who  is  guilty  of  that  lying,  but  be  who  denies  that  truth 
which  is  the  sum  of  all  Christianity :  that  Jesus  is  the  Christ;  that  he  is  the  Son 
of  God;  that  he  came  in  the  flesh,  is  one  undivided  truth;  and  he  that  denies  one 
part  of  this,  in  effect  denies  the  whole.  He  is  antichrist — And  the  spirit  of  anti- 
christ, who,  in  denying  the  Son,  denies  the  Father  also. 

93.  Whosoever  deniffth  the  eternal  Son  of  God,  he  hath  not  communion  with 
ike  Faiher^  hut  he  that  truly  and  believingly  aektunoUdgeth  the  Son,  hath  com- 
■ranion  with  the  Father  also. 

Si.  If  that — Truth,  concerning  the  Father  and  the  Son,  which  ye  have  heard 
from  the  beginning^  abide — Fixed  and  rooted  in  you,  ye  also  shall  abide  in  that 
nappy  communion  with  the  Son  and  the  Father. 

».  He — the  Son,  haJth  promised  us — if  we  abide  in  him. 

96.  These  things — From  ver.  21.  I  have  written  to  yonr—St.  John,  according 
to  his  custom,  begins  and  ends  with  the  same  form,  and  having  finished  a  Jdnd 
of  parenthesis,  ver.  20-26,  continues,  ver.  27,  what  he  said  in  the  20ch  verae, 
Concerning  them  that  would  seduce  you. 

97.  Ye  need  not  that  any  should  teach  you^  save  as  that  anointing  teacheth  yon— 
Which  is  always  the  same,  always  consistent  with  itself.  But  this  does  not  ex- 
clude our  need  of  being  taught  by  them  who  partake  of  the  same  anointing ;  of 
all  things — Which  it  is  necessary  for  you  to  know;  and  is  no  lie — Like  that 
which  antichrist  teaches.  Ye  shall  abide  in  him — This  is  added  both  bv  way 
of  comfort  and  of  exhortation.  The  whole  discourse,  from  ver.  18  to  una,  \» 
peculiarly  adapted  to  little  children. 

98.  And  noWf  beloved  children — Having  finished  his  address  to  each,  he  now 
returns  to  all  in  general :  abide  in  him,  that  we — A  modest  expression,  may  not 
he  ashamed  before  him  at  his  coming — O  how  will  ye,  Jews,  Socinians,  nominal 
Christians,  be  ashamed  in  that  day ! 

99.  Every  one — And  none  else,  who  practiseth  righteousness — From  a  believing, 
loving  heart,  is  bom  of  him — ^For  all  his  children  are  like  himself. 

in.  1.  That  we  should  be  called^That  is,  should  be  the  children  of  God,  there* 
fore  the  world  knoweth  us  not — They  know  not  what  to  make  of  us.  We  are  a 
m3rstery  to  them. 

9.  It  doth  not  yet  appear — ^Even  to  ourselves,  whaJt  we  shall  be — It  is  something 
ineffable,  which  will  raise  the  children  of  Gtod  to  be  in  a  manner  as  God  himself. 
BuJt  we  know—la.  general,  that  when  A«— The  Son  of  Gkid,  shaU  appear ^  we  shall 
he  Wee  him    The  ^ory  of  God  penetrating  our  inmost  sabstancei  for  we  shall 


CHAPTER  UL  9M 

3  like  him,  for  we  shall  see  him  as  he  is.    And  eTerjr  one  that  hath 

4  this  hope  in  him  purifieth  himself  even  as  he  is  pure.   Whosoever 
committeth  sin  transgresseth  also  the  law ;  for  sin  is  the  trans- 

5  gression  of  the  law.     And  ye  know  that  he  was  manifested  to 

6  take  away  our  sin,  and  in  him  is  no  sin.     Whosoever  ahideth  in 
him,  sinneth  not;  whosoever  sinneth,  seeth  him  not,  neither 

7  knoweth  him.     Beloved  children,  let  no  one  deceive  you.     He 
that  practiseth  righteousness  is  righteous,  even  as  he  is  righteous* 

8  He  that  committeth  sin  is  of  the  devil ;  for  the  devil  sinneth  from 
the  beginning :  to  this  end  the  Son  of  God  was  manifested,  to 

9  destroy  the  works  of  the  devil.    Whosoever  is  born  of  God  doth 
not  commit  sin ;  for  his  seed  ahideth  in  him,  and  he  cannot  sin* 

10  because  he  is  born  of  God.  Hereby  the  children  of  God  arc 
manifested  and  the  children  of  the  devil :  whosoever  practiseth 
not  righteousness  is  not  of  God ;  neither  he  that  loveth  not  Ms 

11  brother.     For  this  is  the  message  which  ye  have  heard  from  the 

12  beginning,  that  we  love  one  another.     Not  as  Cain,  who  was  of 

13  the  wicked  one,  and  slew  his  brother.  And  wherefore  slew  he 
him?   Because  his  own  works  were  evil,  and  his  brother's  right* 

14  eous.  Marvel  not,  my  brethren,  if  the  world  hate  you.  Wc 
know  that  we  are  passed  from  death  to  life,  because  we  love 


him  as  he  is— Manifestly  withoat  a  veil.    And  that  sight  will  transform  us  hito 
the  same  likeness. 

3.  And  every  one  that  hath  this  hewe  in  him — In  Qod. 

4.  Whosoever  commiUeth  sin — Thereby  transgresseth  the  holy,  just,  and  good 
law  of  Qod.  and  so  sets  his  anthority  at  naught :  for  this  is  implied  in  the  very 
nature  of  sin. 

5.  And  ye  know  that  he — Christ,  was  manifested — That  he  came  into  the  world 
for  this  very  parpose,  to  take  away  our  sins — To  destroy  them  all,  root  and 
branch,  and  leave  none  remaining.  And  in  him  is  no  sin— So  that  he  could  noC 
suffer  on  his  own  account,  but  to  make  us  as  himself. 

6.  Whosoever  ahideth  in  communion  with  him— By  loving  &ith,  sinneth  not- 
While  he  so  abideth.  Whosoever  sinneth  certainly  seeth  him  not — The  lovinff  eye 
of  his  soul  is  not  then  fixed  upon  God ;  neither  doth  he  then  experimentallyAiiMV 
him — ^Whatever  he  did  in  time  past. 

7.  Let  no  one  deceive  yon^ljei  none  persuade  yon,  that  any  man  is  righteous, 
but  he  that  miiioTmU  practiseth  righteousness:  he  alone  is  righteons—Aftei  iha 
example  of  his  Lora. 

8.  He  that  committeth  sin  is  B.  child  of  the  devil:  for  the  devU  sifmeth  from  iha 
beginning — That  is,  was  the  first  sinner  in  the  universe,  and  has  continued  to  sin 
ever  since.     The  Son  of  Ood  was  manifested  to  destroy  the  works  of  the  devil- 
All  sin.    And  will  he  not  perform  this  in  all  that  trust  in  himi 

9.  Whosoever  is  bom  of  Ood — By  living  ikith,  whereby  Qod  is  continually 
breathing  spiritual  life  into  his  soul,  and  his  soul  is  continually  breathing  ont 
love  and  pra3rer  to  God,  doth  not  commit  sin.  For  the  Divine  seed— Of  loving 
faith,  abideth  in  him:  and-^So  long  as  it  doth,  he  cannot  sin,  because  he  is  bom 
of  €hd—ls  inwardly  and  universally  changed. 

10.  Neither  he  that  loveth  not  his  brother — Here  is  the  transition  from  the  gene- 
ral propraition  to  one  particular. 

li.  Who  was  of  (he  wicked  one — Who  showed  he  was  a  child  of  the  devil,  by 
killing  his  brother.  And  wherefore  slew  he  Aim— For  any  fault  1  No,  but  just  tiu^ 
reverse ;  for  his  goodness. 

13.  Marvel  not  if  the  world  hate  you — For  the  same  cause. 

14.  We  know — As  if  he  had  said,  we  ourselves  could  not  love  onr  brethren, 
imless  we  were  passed  from  spiritual  death  to  life :  that  is,  bom  of  Qod.  He 
that  loveth  not  his  brother  abideth  in  death — That  is,  is  not  Dom  of  Qod.  A*^^ 
be  that  is  not  born  of  God,  cannot  love  his  brother. 


C86  I.  ST.  JOHN. 

the  brethren :  he  that  loveth  not  his  brother  abideth  in  death. 

15  Whosoever  hateth  his  brother  is  a  murderer,  and  ye  know  no 

16  murderer  hath  eternal  life  abiding  in  him.  Hereby  we  know  the 
love  ofGod^  because  he  laid  down  his  life  for  us ;  and  we  ouzht 

17  to  lay  down  our  lives  for  the  brethren.  But  whoso  hath  wis 
world^s  good,  and  seeth  his  brother  have  need,  and  shutteth  up 
his  bowels  of  compassion  from  him,  how  dwelleth  the  love  of 

18  God  in  him?     My  beloved  children,  let  us  love  not  in  word, 

19  neither  in  tongue,  but  in  deed,  and  in  truth.  And  hereby  we 
know  that  we  are  of  the  truth,  and  shall  assure  our  hearts  before 

20  him.     For  if  our  heart  condemn  us,  God  is  greater  than  our 
31  heart,  and  knoweth  all  things.     Beloved,  if  our  heart  condemn 

22  us  not,  then  have  we  confidence  toward  God.  And  whatsoever 
we  ask,  we  receive  of  him,  because  we  keep  his  commandments, 

23  and  do  those  things  that  are  pleasing  in  his  sight.  And  this  is 
his  commandment,  that  we  should  believe  on  the  name  of  his 
Son  Jesus  Christ,  and  love  one  another,  as  he  hath  given  us 

15.  He,  I  sslJ^  abideth  in  spiritual  death,  is  void  of  the  life  of  Gk>d.  For  teko- 
uever  haieth  his  brother — And  there  is  no  medium  between  lovin|^  and  hating 
him,  u,  in  Gk)d's  account,  a  murderer — Every  degree  of  hatred  bemg  a  degree 
of  the  same  temper  which  moved  Cain  to  murder  nis  brother.  And  no  murderer 
kath  eternal  life  abiding  in  him.  But  every  loving  believer  haih.  For  love  is 
the  beginning  of  eternal  life.    It  is  the  same  in  substance  with  glory. 

16.  The  word  Ood  is  not  in  the  original.  It  was  omitted  by  the  apostle  just  as 
the  particular  name  is  omitted  by  Mary,  when  she  says  to  the  gardener.  Sir,  if 
thou  hast  bom  him  hence :  and  by  the  Church,  when  she  savs,  Let  him  kiss  me 
with  the  kisses  of  his  mouth,  Sol.  Song  i,  1,  in  both  whicn  places  there  is  a 
language,  a  very  emphatical  language,  even  in  silence.  It  declares  how  totally 
the  thoughts  were  p0|ssessed  by  the  blessed  and  glorious  subject.  It  expresses 
also  the  superlative  dignity  and  amiableness  of  the  person  meant ;  as  though  he, 
and  he  alone,  was.  or  deserved  to  be,  both  known  and  admired  by  all.  Because 
ke  laid  dawn  his  life — Not  merely  for  sinners,  but  for  us  in  particular.  From  this 
truth  believed,  from  this  blessing  enjoyed,  the  love  of  our  brethren  takes  its  rise, 
which  may  very  justly  be  admitted  as  an  evidence  that  our  &lth  is  no  delusion. 

17.  But  whoso  hath  this  worWs  good — Worldly  substance,  far  less  valuable  than 
life,  and  seeth  his  brother  have  n^r<^— (The  very  sight  of  want  knocks  at  the  door 
of  the  spectator's  heart,)  and  shutteth  up — Whether  asked  or  not,  his  bowels  of 
compassion  from  Aim,  how  dwelleth  the  love  of  Ood  in  him  ? — Certainly  not  at  au, 
however  he  may  talk,  ver.  18,  of  loving  Gkxi. 

16.  Not  in  word — Only,  but  in  deedr-ln.  action :  not  in  tongue — by  empty  pro- 
fessions, but  in  truth, 

19.  And  hereby  we  know — We  have  a  farther  proof,  by  this  real  operative  love. 
(kaJt  we  are  of  the  truth — That  we  have  true  faith,  that  we  are  true  children  of 
God,  and  smU  assure  our  hearts  before  him — Shall  enjoy  the  assurance  of  his 
favour,  and  the  testimony  of  a  good  conscience  toward  God.  The  heart,  in 
8t  Jolm's  language,  is  the  conscience.  The  word  conscience  is  not  found  in 
his  writings. 

30.  F\rr  t/— we  have  not  this  testimony;  if  in  any  thing  our  heart — Our  own 
conscience,  condemn  us — Much  more  does  Gkxl,  who  is  greater  than  our  heart- 
An  infinitely  holier,  and  a  more  impartial  judge;  and  knoweth  all  things — So 
that  there  is  no  hope  of  hiding  it  from  him. 

21.  If  our  heart  condemn  us  not — If  our  conscience,  duly  enlightened  by  the 
word  and  Spirit  of  Gk)d,  and  comparing  all  our  thoughts,  words,  and  works  with 
that  word,  pronounce  that  they  agree  therewith ;  then  have  we  confidence  toward 
Ood — Not  only  our  consciousness  of  his  favour  continues  and  increases,  but  we 
have  a  full  persuasion,  ^ai  whatsoever  we  ask,  we  shall  receive  of  him. 

83.  And  this  is  his  commandment — All  his  commandments  in  one  word,  thai 
we  should  believe  and  love— In  the  manner  and  degree  which  he  haih  taught. 
This  i»  the  freatsst  and  most  important  commana  that  ever  issued  from  the 


CHAPTER  IV.  e87 

94  commandment.  And  he  that  keepeth  his  commandments,  ahideth 
in  Him,  and  He  in  him  ;  and  hereby  we  know  that  he  abideth  in 
us,  by  the  Spirit  which  he  hath  given  us. 

TV.  Beloved,  believe  not  every  spirit,  but  try  the  spirits,  whether 
they  are  of  God,  because  many  false  prophets  are  gone  out  into 

2  the  world.  Hereby  ye  know  the  Spirit  of  God :  every  spirit 
which  confesseth  Jesus  Christ,  who  is  come  in  the  flesh,  is  of 

3  God.  And  every  spirit  which  confesseth  not  Jesus  Christ,  who 
is  come  in  the  flesh,  is  not  of  God :  and  this  is  that  spirit  of 
antichrist,  whereof  ye  have  heard  that  it  cometh:  and  now 

4  already  is  it  in  the  world.  Ye  are  of  God,  beloved  children, 
and  have  overcome  them ;  because  greater  is  he  that  is  in  you, 

5  than  he  that  is  in  the  world.     They  are  of  the  world ;  therefore 

6  speak  they  of  the  world,  and  the  world  heareth  them.  We  are 
of  God :  he  that  knoweth  God  heareth  us  :  he  that  is  not  of  God, 
heareth  not  us ;  hereby  know  we  the  Spirit  of  truth,  and  the 

7  spirit  of  error.  Beloved,  let  us  love  one  another ;  for  love  is  of 
God,  and  every  one  that  loveth  is  bom  of  God,  and  knoweth 

8  God.     He  that  loveth  not,  knoweth  not  God ;  for  God  is  love. 

9  Hereby  was  manifested  the  love  of  God  toward  us,  because  God 
sent  his  only  begotten  Son  into  the  world,  that  we  might  live 

10  through  him.     Herein  is  love ;  not  that  we  loved  God,  but  that 

11  he  loved  us,  and  sent  his  Son  a  propitiation  for  our  sins.  Be- 
loved, if  God  so  loved  us,  we  ought  also  to  love  one  another. 

12  No  man  hath  seen  God  at  any  time.    If  we  love  one  another* 

throne  of  glory.  If  this  be  neglected,  no  other  can  be  kept :  if  this  be  observed, 
all  others  are  easy. 

24.  And  he  that  keepeth  his  commandments — That  thus  believes  and  loves, 
abideth  in  him,  and  Grod  in  him.  And  hereby  we  knoto  that  he  abideth  in  us^  by 
the  Spirit  which  he  hath  given  us — Which  witnesses  with  onr  spirits,  that  we  are 
his  ctiildren,  and  brings  forth  his  fruits  of  peace,  love,  holiness.  This  is  the 
transition  to  the  treating  of  the  Holy  Spirit,  which  immediately  follows. 

IV.  1.  Believe  not  every  spirit — Whereby  any  teacher  is  actuated  ]  buttry  thi 
spirits — By  the  rule  which  follows.  We  are  to  try  all  spirits  by  the  written 
word :  to  the  law  and  to  the  testimony !  If  any  man  speak  not  accoraing  to  these, 
the  spirit  which  actuates  him  is  not  of  Grod. 

3.  Every  spirit— Or  teacher,  which  confesseth — Both  with  heart  and  voice,  Jesus 
Christy  who  is  come  in  thefiesh^  is  of  Qodr--'T\iis  his  coming  presupposes,  contains, 
and  draws  after  it  the  whole  doctrine  of  Christ. 

3.  Ye  have  heard— Fiom  our  Lord,  and  us,  that  it  cometh. 

4.  Ye  have  overcome  these  seducers,  because  greater  is  the  Spirit  of  Christ  that 
is  in  you,  than  the  spirit  of  antichrist  that  is  in  the  world. 

5.  TA-fy— Those  raise  prophets,  are  of  the  world— Of  the  number  of  those  that 
know  not  Qod :  therefore  ^ak  they  of  the  world— From  the  same  principle, 
wisdom,  spirit,  and  of  consequence  the  world  heareth  them — With  approlxition. 

6.  fFe— Apostles,  are  of  C?0<i— Immediately  taught  and  sent  by  hiin.  Herdf 
we  know — From  what  is  said,  ver.  2-6. 

7.  Let  us  love  one  another — From  the  doctrine  he  has  just  been  defending,  he 
draws  this  exhortation — It  is  by  the  Spirit  that  the  love  of  God  is  shed  abroaa  in 
our  hearts.    Every  one  that  truly  loveth  God  and  his  neighbour,  is  bom  of  Chd, 

8.  Ood  is  love— This  little  sentence  brought  St.  John  more  sweetness,  even 
in  the  time  he  was  writing  it,  than  the  whole  world  can  bring.  God  is  often 
styled  holy,  righteous,  wise :  but  not  holiness,  righteousness,  or  wisdom  in  the 
idKtract :  as  he  is  said  to  be  love :  intimating  that  tnis  is  his  darling,  his  reigning 
attribute ;  the  attribute  that  sheds  an  amiable  glory  on  all  his  other  perfections. 

19.  If  we  love  one  another^  God  abideth  in  nj— This  is  treated  <^,  ver.  I3-16{ 
and  kis  lave  is  ftrftOed^BM  its  full  efect,  in  m— This  is  treated  c^  ver.  17^19l 


638  I.  ST.  JOHN. 

13  Ood  abidetfa  in  us,  and  his  love  is  perfected  in  ns.  Hereby  W€ 
know  that  we  abide  in  him,  and  he  in  us,  because  he  hath  given 

14  us  of  his  Spirit     And  we  have  seen  and  testify,  that  the  Father 

15  sent  the  Son  to  be  the  Saviour  of  the  world.  Whosoever  shall 
confess,  that  Jesus  is  the  Son  of  God,  God  abideth  in  him,  and 

16  he  in  God.  And  we  know  and  believe  the  love  that  God  hath  to 
us.     God  is  love,  and  he  that  abideth  in  love,  abideth  in  God, 

17  and  God  in  him.  Hereby  is  our  love  made  perfect,  that  we  may 
have  boldness  in  the  day  of  judgment,  because  as  he  is,  so  are 

18  we  in  this  world.  There  is  no  fear  in  love,  but  perfect  love 
casteth  out  fear,  because  fear  hath  torment.     He  that  fcareth  is 

19  not  made  perfect  in  love.     We  love  him,  because  he  first  loved 

20  us.  If  any  man  say,  I  love  God,  and  hateth  his  brother,  he  is  a 
liar;  for  he  that  loveth  not  his  brother,  whom  he  hath  seen, 

Ul  how  can  he  love  God,  whom  he  hath  not  seen  ?  And  this  com- 
mandment have  we  from  him,  that  he  who  loveth  God,  love  his 
brother  also. 

y.  Whosoever  believeth  that  Jesus  is  the  Christ  is  bom  of  God  9 
and  every  one  who  loveth  him  that  begat,  loveth  him  also  that  is 

2  begotten  of  him.     Hereby  we  know  that  we  love  the  children 

3  of  God,  when  we  love  God,  and  keep  his  commandments:  For 
this  is  the  love  of  God,  that  we  keep  his  commandments ;  and 

14.  And  in  consequence  of  this,  we  havt  seen  and  testify^  thai  tke  JPatAer  seiU 
the  Son — These  are  the  foundation  and  the  criteria  of  our  abiding  in  Grod,  and 
God  in  ns,  the  communion  of  the  Spirit,  and  the  confession  of  the  Son. 

15.  Whosoever  shall — From  a  principle  of  loving  faith,  openly  confess — In  the 
&ce  of  all  opposition  and  danger,  that  Jesus  is  the  Son  of  Goif  God  ahtdeth  in  him, 

16.  And  we  know  and  believe — By  the  same  Spirit,  the  love  that  €k>d  hath  to  us. 

17.  Hereby — That  is,  by  this  communion  with  Qod,  is  our  love  made  perfect ; 
thai  we  maf — That  is,  so  that  we  shall  have  boldness  in  the  day  of  judgmen^-^ 
When  all  the  stout-hearted  shall  tremble ;  because  as  he — Christ,  is — All  love,  s# 
are  we — Who  are  fathers  in  Christ,  even  in  this  world. 

18.  There  is  no  fear  in  love — No  slavish  fear  can  be  where  love  reigns;  but 
ptrfectj  adult  love  casteth  out  slavish /ear;  because  such  fear  hath  torment,  and 
80  is  inconsistent  with  the  happiness  of  love.  A  natural  man  has  neither  fisar 
nor  love :  one  that  is  awakened,  fear  without  love ;  a  babe  in  Christ,  love  and 
fear ;  a  father  in  Christ,  love  without  fear. 

19.  We  love  him,  because  he  first  loved  us — This  is  the  sum  of  all  religion,  the 
genuine  model  of  Christianity.  None  can  say  more.  Why  should  any  one  say 
lessl  or  less  intelligibly? 

90.  Whom  he  hath  seen — Who  is  daily  presented  to  his  senses,  to  raise  his 
esteem,  and  move  his  kindness  or  compassion  toward  him. 

31.  And  this  commandment  have  we  from  him — Both  Gkxl  and  Christ;  that  k€ 
who  loveth  Ood,  love  his  braLher—Eveij  one,  whatever  his  opinions  or  mode  of 
worship  be,  purely  because  he  is  the  child  and  bears  the  image  of  God.  Bigotry 
is  properly  tne  want  of  this  pure  and  universal  love.  A  bigot  only  loves  those 
who  embrace  his  opinions,  and  receive  his  way  of  worship  -,  and  he  loves  them, 
for  that,  and  not  for  Christ's  sake. 

V.  The  scope  and  sum  of  this  whole  paragraph  appears  ftom  the  conclusion 
of  it,  ver.  13.  These  thines  have  I  written  to  you  who  believe,  that  ye  maj 
know  that  ye  who  believe  have  eternal  life.  So  faith  is  the  first  and  last  point 
with  St.  Jonn  also.  Every  one  who  loveth  Ood  that  begat,  loveth  him  also  thai  is 
begotten  of  him — Hath  a  natural  affection  to  all  his  brethren. 

It.  Her  Ay  we  know— This  is  a  plain  proof,  that  we  love  the  children  of  Qodr^ 
As  his  children. 

3.  For  this  is  the  love  of  Godr-The  only  sure  proof  of  it,  that  we  keep  kig 
4ommandmeiUtf  amd  his  cmmmamdmenlts  art  not  gri/evma^To  any  that  axe  bom 


CHAPTER  V.  030 

4  his  commandmenffl  are  not  grievous.    For  whatsoever  is  horn 
of  God  overcometh  the  virorld ;  and  this  is  the  victory  that  over- 

5  Cometh  the  world,  even  our  faith.     Who  is  he  that  overcometh 
the  world,  hut  he  that  helieveth  that  Jesus  is  the  Son  of  God  ? 

6  This  is  he  that  came  hy  water  and  hlood ;  even  Jesus  Christ ;  not 
hy  the  water  only,  but  by  the  water  and  the  blood ;  and  it  is  the 

7  Spirit  who  testifieth ;  because  the  Spirit  is  truth.    For  there  are 
three  that  testify  on  earth,  the  Spirit,  and  the  water,  and  the 

8  blood,  and  these  three  agree  in  one.     And  there  are  three  that 
testify  in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost« 

1         •  I      ■  ■        _  I  ^ 

«-»     m        *™      -  »  ■    ■        »■    ■»       ■  ■    ■  ■■■■■■    M«  ■—■  ■  ■■■        ■  ■      ■   ■       ■■     »■  ■  m      ■»^»^^^»^^^i^^— ^i^^  .-w       ■—  ■  »     ■ 

4.  For  whatsoever — This  expression  implies  the  most  unlimited  universality ; 
is  born  of  God  overcometh  the  world — Conquers  whatever  it  can  lay  in  the  way, 
either  to  allure  or  fright  the  children  of  God  from  keeping  his  commandments. 
And  this  is  the  victory — The  grand  means  of  overcoming,  even  our  faithr— seeing 
all  things  are  possible  to  him  that  believeth. 

5.  Who  is  he  that  overcometh  the  world  ? — That  is  superior  to  all  worldly  care, 
desire,  fear  1  Every  believer,  and  none  else.  The  seventh  verse  (usually  so 
reckoned^  is  a  briet  recapitulation  of  all  which  has  been  before  advanced  con- 
cerning tne  Father,  the  Son,  and  the  Spirit.  It  is  cited  in  conjunction  with  the 
sixth  and  eighth,  by  Tertullian,  Cyprian,  and  an  uninterrupted  train  of  fathers. 
And  indeed  what  the  sun  is  in  the  world,  what  the  heart  is  in  a  man,  what  the 
needle  is  in  the  mariner's  compass,  this  verse  is  in  the  epistle.  By  this^  the 
sixth,  eighth,  and  ninth  verses  are  indissolubly  connected :  as  will  be  evident 
beyond  all  contradiction,  when  they  are  accurately  considered. 

6.  This  is  he — St.  John  here  shows  the  inunovable  foundation  of  that  faith, 
that  Jesus  is  the  Son  of  Gkxl ;  not  only  the  testimony  of  man,  but  the  firm,  indu* 
bitable  testimony  of  Gk)d:  who  came — Jesus  is  he  of  whom  it  was  promised  that 
he  should  come :  and  who  accordingly  is  come.  And  this  the  Spirit,  and  the 
water,  and  the  blood  testify :  Even  Jesus — Who  coming  by  water  and  blood,  is 
by  this  very  thing  demonstrated  to  be  the  Christ :  notlnfthe  water  orUf — Wherein 
he  was  baptized :  but  by  the  water  and  the  blood — Which  he  shed  when  he  had 
finished  the  work  his  Father  had  given  him  to  do.  He  not  only  undertook  at  his 
baptism  to  fulfil  all  righteousness,  but  on  the  cross  accomplished  what  he  had 
undertaken:  in  token  whereof^  when  all  was  finished,  blood  and  water  came  out 
of  his  side.  Aitd  it  is  the  Spirit  who  likewise  testifieth — Of  Jesus  Christ,  named 
by  Moses  and  all  the  prophets,  by  John  the  Ba])tist,  by  all  the  apostles,  and  in  all 
the  writings  of  the  New  Testament.  And  against  his  testimony  Uiere  can  be  no 
exception,  because  the  Spirit  is  truth — The  very  Gkxi  of  truth. 

7.  What  Bengelius  has  advanced  both  concerning  the  transposition  of  these 
two  verses,  and  the  authority  of  the  controverted  verse,  partly  in  his  Gnomon, 
and  partly  in  his  Apparatus  Criticus,  will  abundantly  satisfy  any  impartial  per- 
son. For  there  are  three  that  testify^lAteraMy,  testifying  or  bearing  witness — 
The  participle  is  put  for  the  noun  witnesses,  to  intimate  that  the  act  of  testifying, 
and  tne  effect  of  it,  are  continually  present.  Properly,  persons  can  only  testify; 
and  that  three  are  described  testifying  on  earth,  as  if  they  were  persons,  is 
elegantly  subservient  to  the  three  Persons  testifying  in  heaven ;  the  Spirit — In 
the  word,  confirmed  by  miracles;  the  water — Of  baptism,  wherein  we  are  dedi- 
cated to  the  Son,  (with  the  Father  and  the  Spirit,)  typifying  his  spotless  ptirityg 
and  the  inward  purifying  of  our  natiure;  and  the  hlood — Represented  in  the 
Lord's  supper,  and  applied  to  the  consciences  of  believers.  And  these  thre&~ 
Harmoniously,  agree  in  one — In  bearing  the  same  testimony,  that  Jesus  Christ  is 
the  Divine,  the  complete,  the  only  Saviour  of  the  world. 

8.  And  there  are  three  that  testify  in  heaven — The  testimony  of  the  Spirit,  the 
water,  and  the  blood,  is  by  an  eminent  gradation  corroborated  by  three,  who 
still  give  a  greater  testimony ;  the  Father — Who  clearly  testified  of  the  SoUjlkoth 
at  his  baptism,  and  at  his  transfiguration ;  the  Word — Who  testified  of  himself, 
on  many  occasions,  while  he  was  on  earth,  and  again  with  still  greater  solem- 
nity, afler  his  ascension  into  heaven :  Rev.  i,  5 ;  xix,  13.  And  the  Spirit — Whose 
testimony  was  added,  chiefly  afler  his  glorification;  chap,  ii,  27;  John  xv,  96; 
Acts  V,  2Q ;  Rom.  viii,  16.  And  these  three  are  one — Even  as  those  two,  the  F*- 
tlfesr  and  tbis  Son,  are  one,  John  z,  90.    Nothing  can  separate  the  Spirit  from  the 


MD  I.  ST.  JOHN. 

0  and  these  three  are  one.    If  we  receive  the  testimony  of  men, 
the  testimony  of  God  is  greater ;  and  this  is  the  testimony  of 

10  God,  which  he  hath  testified  of  his  Son.  He  that  helieveth  on 
the  Son  of  God,  hath  the  testimony  in  himself.  He  that  beliereth 
not  God,  hath  made  him  a  liar,  because  he  believeth  not  the 

11  testimony  which  he  hath  testified  of  his  Son.  And  this  is  the 
testimony,  that  God  hath  given  us  eternal  life,  and  this  life  is  in 

12  his  Son.  He  that  hath  the  Son  hath  life ;  and  he  that  hath  not 
the  Son  of  God  hath  not  life. 

13  These  things  have  I  written  to  you  who  believe  on  the  name 
of  the  Son  of  God ;  that  ye  may  know  that  ye  who  believe  on 

14  the  name  of  the  Son  of  God  have  eternal  life.     And  this  is  the 


Father  and  the  Son.  If  he  were  not  one  with  the  Father  and  the  Son,  the  apostle 
ought  to  have  said,  the  Father  and  the  Word  (who  are  one)  and  the  Spirit  are 
two.  But  this  is  contrary  to  the  whole  tenor  of  revelation.  It  remains,  that 
these  three  are  one.  They  are  one  in  essence,  in  knowledge,  in  will,  and  in 
their  testimony. 

It  is  observable,  the  three  in  the  one  verse  are  opposed,  not  conjointly,  bm 
severally  to  the  three  in  the  other;  as  if  he  had  said,  not  only  the  Spirit  testi- 
fies, but  also  the  Father;  John  v,  37.  Not  only  the  water  but  also  the  Word; 
John  iii,  11 ;  x,  41.  Not  only  the  blood,  but  also  the  Holy  Ghost,  John  xv,  96, 
Ac.  It  must  now  appear  to  every  reasonable  man,  how  absolutely  necessary  the 
eighth  verse  is.  St.  John  could  not  think  of  the  testimony  of  the  Spirit,  and 
water,  and  blood,  and  subjoin,  the  testimony  of  God  is  greater^  without  thinking 
also  of  the  testimon3r  of  the  Son  and  Holy  Goost,  yea,  and  mentioning  it  in  so 
solemn  an  enumeration.  Nor  can  any  possible  reason  be  devised,  why  without 
three  testifying  in  heaven^  he  should  enumerate  three,  and  no  more,  who  testify 
on  earth — The  testimony  of  all  is  given  on  earth,  not  in  heaven,  but  they  wnb 
testif|r  are  part  on  earth,  part  in  heaven ;  the  witnesses  who  are  on  earth  testify 
chiefly  concerning  his  abude  on  earth,  though  not  excluding  his  state  of  exalta- 
tion. The  witnesses  who  are  in  heaven  testify  chiefly  concerning  his  glory  at 
God's  right  hand,  though  not  excluding  his  state  of  humiliation. 

The  seventh  verse  therefore,  with  the  sixth,  contains  a  recapitulation  of  the 
whole  economy  of  Christ,  from  his  baptism  to  pentecost :  the  eighth,  the  sum 
of  the  Divine  economy,  fVom  the  time  of  his  exaltation. 

Hence  it  farther  appears,  that  this  position  of  the  seventh  and  eighth  verses, 
which  places  those  who  testify  on  earth  before  those  who  testify  in  heaven,  is 
abundantly  preferable  to  the  other,  and  affords  a  gradation  admirably  suited  to 
the  subject. 

9.  if  toe  receive  the  testimony  of  men — As  we  do  continually,  and  must  do  in  a 
dionsand  instances ;  the  testimony  of  Chd  is  greater — Of  higher  authority,  and 
much  more  worthy  to  be  received ;  namely,  this  very  testimony,  which  God  the 
Father,  toepether  with  the  Word  and  the  Spirit,  hath  testified  or  his  Son,  as  the 
Saviour  of  the  world. 

10.  He  that  helieveth  on  the  Son  of  Ood^  hath  the  testimony — The  clear  evidence 
of  this,  in  himself:  he  that  helieveth  not  Qod  in  this,  hath  made  him  a  liar, 
because  he  supposes  that  to  be  false  which  God  has  expressly  testified. 

11.  And  this  u  the  sum  of  that  testimonv,  that  God  nath  nven  us  a  title  to, 
and  the  real  beginning  of,  eternal  life :  ana  that  this  is  purchased  by,  and  trea- 
sured up  in  his  Son,  who  has  all  the  sprinp  and  the  fulness  of  it  in  himself,  to 
communicate  to  his  body  the  Church,  first  in  grace,  and  then  in  glory. 

19.  It  plainly  follows,  He  that  hath  the  Son — Living  and  reigning  in  him  by 
faith,  haUi  this  life ;  he  that  hath  not  the  Son  of  Ood,  hath  not  this  2t%— Hath  no 
part  or  lot  therein.  In  the  former  clause  the  apostle  says,  simply,  the  Son ; 
because  believers  know  him:  in  the  latter,  the  Son  of  God,  that  unbelievers 
may  know  how  great  a  blessing  they  fall  short  of. 

13.  These  things  have  I  vfntten^-hi  the  introduction,  chap,  i,  4,  he  said,  I 
write ;  now,  in  the  close,  I  have  written ;  that  ye  may  know — With  a  fuller  and 
stronger  assurance,  that  ye  have  eternal  life. 

14.  JfUwf— Who  believe,  have  this  fkrtherc^i^Mmcf  til  AtflttOiaiWAi^^ 


CHAPTER  V.  641 

confideuce  which  we  have  in  him,  that  if  we  ask  any  thing 

15  according  to  his  will,  he  heareth  us.  And  if  we  know  that  he 
heareth  us,  whatsoever  we  ask,  we  know  that  we  have  the  peti- 

16  tions  which  we  have  asked  of  him.  If  any  one  see  his  brother 
sin  a  sin  which  is  not  unto  death,  let  him  ask,  and  he  will  give 

If  him  life  for  them  that  sin  not  unto  death.     There  is  a  sin  unto 

18  death.    I  do  not  say  that  he  shall  pray  for  that.   All  unrighteous- 

19  ness  is  sin :  but  there  is  a  sin  not  unto  death.  We  know  that 
whosoever  is  born  of  God  sinneth  not ;  but  he  that  is  born  of 
God  keepeth  himself,  and  the  wicked  one  toucheth  him  not.  We 
know  that  we  are  of  God,  and  the  whole  world  lieth  in  the  wicked 

*Z0  one.  But  we  know  that  the  Son  of  God  is  come;  and  he  hath 
given  us  an  understanding  that  we  may  know  the  true  one ;  and 
we  are  in  the  true  one,  even  in  his  Son  Jesus  Christ ;  this  is  the 

21  true  God,  and  eternal  life.  Beloved  children,  keep  yourselves 
from  idols. 

— That  is,  fa^roarably  regaids,  whatever  prayer  we  offer  in  laith,  according  t<i 
his  revealed  will. 

15.  We  have — Faith  anticipates  the  blessings,  tht  petitions  which  we  asked  of 
him — ^Even  before  the  event.  And  when  the  event  comes,  we  know  it  comes  in 
answer  to  our  prayer. 

16.  This  extends  to  things  of  the  greatest  importance.  J/any  one  see  his  brother 
— That  is,  any  man,  sin  a  sin  which  is  not  unto  dcathr— Thai  is,  any  sin,  but  total 
apostacy  from  both  the  power  and  form  of  godliness,  let  him  ask,  and  Ood  will 
give  him  life — Pardon  and  spiritual  life,  for  that  sinner.  There  is  a  sin  unltt 
death ;  I  do  not  say  that  he  shall  pray  for  that — That  is,  let  him  not  pray  for  it. 
A  sin  unto  death  may  likewise  mean  one  which  Gkxl  has  determined  to  punish 
with  death. 

17.  All  deviation  from  perfect  holiness  is  sin ;  but  all  sin  is  not  unpardonable. 

18.  Yet  this  gives  us  no  encouragement  to  sin.  On  the  contrary,  it  is  an 
indisputable  truth.  He  that  is  bom  of  God — That  sees  and  loves  God,  sinneth 
not — So  long  as  that  loving  faith  abides  in  him.  He  neither  speaks  nor  docs 
any -thing  which  GK)d  hath  forbidden.  He  keepeth  himself— WvAchmg  unto 
prayer;  and — While  he  does  this,  the  wicked  one  toucheth  him  not — So  as  to 
iLurt  him. 

19.  We  know  that  we  are  children  of  Ood — By  the  witness  and  the  fruit  of  his 
Spirit,  chap,  iii,  2i]  but  the  whole  world — All  who  have  not  his  Spirit,  not  onlv 
is  touched  by  him,  but.  by  idolatrv,  fraud,  violence,  lasciviousness,  impiety,  all 
manner  of  wickedness ;  lieth  in  the  wicked  one — Void  of  life,  void  of  sense.  In 
this  short  expression  the  horrible  state  of  the  world  is  painted  in  the  most  lively 
colours ;  a  comment  on  which  we  have  in  the  actions,  conversations,  contracts, 
quarrels,  and  friendships  of  worldly  men. 

"iO.  And  we  know — By  all  these  infallible  proofs,  that  the  Son  of  God  is  come — 
Into  the  world.  And  he  hath  given  us  a  spiritual  understanding,  that  we  may 
know  him,  the  tnie  one,  the  faithAil  and  true  witness;  and  we  are  in  the  true 
one — As  branches  in  the  vine,  even  in  Jesus  Christ,  the  eternal  Son  of  God. 
This  Jesus  is  the  only  living  and  true  God,  together  with  the  Father  and  with 
the  Spirit,  and  the  original  fountain  of  eternal  life.  So  the  beginning  and  the 
end  of  the  epistle  agree. 

21.  Keep  yourselves  from  idols — From  all  worship  of  false  gods,  from  all  wor- 
ship of  images  or  of  any  creature,  and  from  every  inward  idol :  from  loving, 
desiring,  fearing  any  thing  more  than  Gtod.  Seek  all  help  and  defence  from 
evil,  all  happiness  in  the  true  Gkkl  alone. 


41 


NOTES 

OM 

THE  SECOND  EPISTLE  OF  ST.  JOHN. 


Thb  parts  of  this  epistle  (written  to  some  Christian  matron  and  her  religious 

children)  are  three : 

L  The  inscription ver.  1-^ 

IL  An  exhortation  to  persevere  in  true  faith  and  loTe         •       •       •  4-11 

HL  The  conclusion 13,  IS 


IL  ST.  JOHN. 


1  Thb  elder  unto  the  elect  Kuria  and  her  children)  whom  I  loye 
in  the  truth,  and  not  I  only,  but  likewise  all  who  know  the  truth* 

2  For  the  truth's  sake  which  abideth  in  us,  and  shall  be  with  us 

3  for  ever.  Grace  be  with  you,  mercy  and  peace  from  God  the 
Father,  and  from  Jesus  Christ,  the  Son  of  the  Father,  in  truth, 
and  love. 

4  I  rejoiced  greatly  that  I  found  of  thy  children  walking  in  the 

5  truth,  as  we  received  commandment  from  the  Father.  And  now 
I  beseech  thee,  Kuria,  (not  as  writing  a  new  commandment  to 
thee,  but  that  which  we  had  from  the  beginning,)  that  we  may 

6  love  one  another.  And  this  is  love,  that  we  walk  after  his  cond- 
mandments.     This  is  the  commandment  as  ye  have  heard  from 

Verse  1.  The  elder — An  appellation  suited  to  a  familiar  letter,  but  npon  a 
weighty  subject :  to  the  elect — That  is,  Christian.  Kuria  is  undoubtedly  a  pro- 
per name,  both  here  and  in  ver.  5.  For  it  was  not  then  usual  to  apply  the  title 
of  lady  to  any  but  the  Roman  empress ;  neither  would  such  a  manner  of  speak- 
ing have  been  suitable  to  the  simplicity  and  dignity  of  the  apostle ;  whom — Both 
her  and  her  children,  /  love  in  the  truth — With  unfeigned  and  holy  love. 

9.  For  the  truth's  sake,  which  abideth  in  us — As  a  living  principle  of  faith  and 
holiness. 

3.  C7fa<:^— takes  away  guilt;  mercy ,  misery;  peace  implies  the  abiding  in  grace 
and  mercy.  It  includes  the  testimony  of  God's  Spirit,  both  that  we  are  his 
children,  and  that  all  our  ways  are  acceptable  to  him.  This  is  the  very  foretaste 
of  heaven  itself,  where  it  is  perfected;  xn  truth  and  love — Or,  faith  and  love,  as 
St.  Paul  speaks.    Faith  and  truth  are  here  s]rnonymous  terms. 

4.  I  found  of  thy  chUdren—Vxcibablf  in  their  aunt's  house,  ver.  13,  walking  xn 
ike  truth — In  faith  and  love. 

5.  That  which  we  had  from  the  beginning— ^C  our  Lord's  ministry.  Indeed  it 
was  in  some  sense  from  the  beginning  of  the  world ;  that  we  may  love  one  an- 
Mer — More  abundantly. 

6.  And  this  is  the  proof  of  true  love,  universal  obedience,  bnUt  on  the  love  of 


CHAPTER  L  648 

7  the  beffinning,  that  ye  may  walk  in  it.     For  many  seducers  are 
entered  into  the  world,  who  confess  not  Jesus  Christ  that  came^ 

8  in  the  flesh.     This  is  the  seducer  and  the  antichrist     Look  to 
yourselves,  that  we  lose  not  the  things  we  have  wrought,  but 

9  receive  a  full  reward.   Whosoever  transgresseth  and  abideth  not 
in  the  doctrine  of  Christ,  hath  not  God :  he  that  abideth  in  the 

10  doctrine  of  Christ,  he  hath  both  the  Father  and  the  Son.    If  any 
come  to  you,  and  bring  not  this  doctrine,  receive  him  not  into 

1 1  your  house,  neither  bid  him  God  speed.    For  he  that  biddeth  him 
God  speed,  is  a  partaker  of  his  evil  deeds. 

12  Having  many  things  to  write  to  you,  I  was  not  minded  to  write 
with  paper  and  ink :  but  I  trust  to  come  to  you,  and  speak  face 

13  to  face,  that  our  joy  may  be  full.   The  children  of  thy  elect  sister 
salute  thee. 


God ;  thiSf  love,  is  the  great  commandment  which  fe  have  heard  from  the 
of  our  preaching. 

7.  Carefully  £eep  what  you  have  heard  from  the  beginning,  for  many  tedueers 
are  entered  into  the  worlds  who  confess  not  Jesus  Christ  that  he  came  in  theJUsh — 
Who  disbelieve  either  his  prophetic,  or  priestly,  or  Idnglv  office.  Whosoever 
does  this,  is  the  sedueer^-fTom  God,  and  the  ofUuAfist— F^hting  against  Christ. 

8.  That  we  lose  not  the  things  which  we  have  wrought — Which  every  apostate 
does,  but  receive  a  full  reward — Having  fullv  emploved  all  our  talents  to  the 
rlory  of  Him  that  gave  them.  Here  again  the  apostle  modestly  transfers  it  to 
himself. 

9.  Receive  this  as  a  certain  rule,  Whosoever  transgresseth — Any  law  of  God, 
hath  not  Ood — For  his  Father  and  his  God.  Be  that  abideth  in  the  doctrine 
of  Christ — Believing  and  obeying  it,  he  hath  both  the  F\ither  and  the  Son — ^For 
his  God. 

10.  If  awf  come  to  jfOK^— Either  as  a  teacher  or  a  brother,  and  bring  not  this 
doctrine — That  is,  advance  any  thing  contrary  to  it,  receive  him  not  into  four 
house — As  either  a  teacher  or  a  brother,  neither  bid  him  Ood  speed — Give  him  no 
encouragement  therein. 

11.  F^  he  that  biddeth  him  Ood  ^pe«d— That  gives  him  any  eneonragement, 
is  accessary  to  his  evil  deeds, 

13.  Having  many  things  to  write,  I  was  not  minded  to  write  now^Onlj  of 
these,  which  were  then  peculiarly  needftU. 

13.  T%e  children  of  thy  elect  or  Christian  filter— Absent,  if  not  dead,  when  the 
apostle  wrote  this. 


644 


NOTES 

OW 

THE  THIRD  EPISTLE  OF  ST.  JOHN. 


THE  THIRD  EPUTLE  HA*  LIKEWIM  THRU  PAKTt : 

I.  The  Inscription 1, 3 

IL  The  commendation  of  Oaius 3--8 

with  a  caution  against  Diotrephes 9-11 

and  a  recommendation  of  Demetrius 12 

111,  The  conclusion 13,  14 


III.  ST.  JOHN. 


1  The  elder  unto  the  beloved  Gaius,  whom  I  truly  lore.     Be- 

2  loved,  I  pray  that  in  every  respect  thou  mayest  prosper  and  be 
in  health,  as  thy  soul  prospereth. 

3  For  I  rejoiced  greatly  when  the  brethren  came,  and  testified 

4  of  the  truth  that  is  in  thee,  as  thou  walkest  in  the  truth.     I  have 
no  greater  joy  than  this,  to  hear  that  my  children  walk  in  the 

5  truth.    Beloved,  thou  dost  faithfully  whatsoever  thou  dost  to  the 
brethren,  and  to  strangers,  who  have  testified  of  thy  love  before 

6  the  Church ;  Whom  if  thou  send  forward  on  their  journey  after 

7  a  godly  sort,  thou  shalt  do  well.     For  they  went  forth  for  hi^ 

8  sake,  taking  nothing  of  the  Gentiles.     We  ought,  therefore,  to 

9  receive  such,  that  Ave  may  be  fellow  helpers  to  the  truth.    I  wrote 
to  the  Church ;  but  Diotrephes,  who  loveth  to  have  the  pre- 

Verse  1.  Oaius  was,  probably,  that  Gaius  of  Corinth  whom  St.  Paul  mentions, 
Rom.  xvi,  23.  If  so,  either  he' was  removed  from  Achaia  into  Asia,  or  St.  John 
sent  this  letter  to  Corinth. 

3.  fhr — I  know  thou  usest  all  thy  talents  to  his  glory :  the  tntth  that  is  in 
thee — The  true  faith  and  love. 

4.  I  have  no  greater  joy  than  this — Such  is  the  spirit  of  cvcrv  true  Christian 
pastor :  to  hear  thai  my  children  walk  in  the  truth — Gains  probably  was  converted 
oy  St.  Paul.  Therefore  when  St.  John  speaks  of  him,  with  other  believers,  as 
his  children,  it  may  be  considered  as  the  tender  style  of  paternal  love,  whoever 
were  the  instruments  of  their  conversion.  And  his  using  this  appellation,  when 
writing:  under  the  character  of  the  elder,  has  its  peculiar  beauty. 

5.  FaithfyUy — Uprightly  and  sincerely. 

6.  Who  have  testified  of  thy  lore  before  the  C!4«rcA— The  congregation  with 
whom  I  now  reside :  whom  if  I  send  forward  on  their  joumeif--Supit\ied  with 
what  is  needful :  thou  shall  do  well—aovr  tenderly  does  the  apostle  enjoin  this 

7.  They  went  forth — To  preach  the  Gospel. 

8.  To  receive—With  all  kindness,  the  truth—Which  they  preach. 

9.  /  wrote  to  the  C4«rci— Probably  that  to  which  they  came :  but  Diotrephes 
-Perhaps  the  pastor  of  it ;  who  lovah  to  have  the  frt^omimna  among  thom^Tc 


CHAPTER  L  645 

10  eminence  among  them,  reeeiveth  us  not  Wherefore,  if  I  come, 
I  will  remember  his  wicked  deeds  which  he  doth,  prating  against 
us  with  malicious  words :  and  not  content  therewith,  neither  doth 
he  himself  receive  the  brethren,  and  forbiddeth  them  that  would, 

11  and  casteth  them  out  of  the  Church.  Beloved,  follow  not  that 
which  is  evil,  but  that  which  is  good.    He  that  is  a  doer  of  good, 

12  is  of  Ood ;  he  that  is  a  doer  of  evil,  hath  not  seen  God.  Deme- 
trius hath  a  good  testimony  from  all  men,  and  from  the  truth 
itself:  yea,  we  also  bear  testimony,  and  ye  know  that  our  testi- 
mony is  true. 

13  I  had  many  things  to  write ;  but  I  will  not  write  to  thee  with 

14  ink  and  pen.  But  I  trust  to  see  thee  shortly,  and  we  shall  speak 
face  to  face.  Peace  be  to  thee.  Our  friends  salute  thee.  Salute 
the  friends  by  name. 

—  .     '  '       .1  , 

govern  all  things  according  to  his  own  will ;  recHvetk  us  not — Neither  them  nor 
me.    So  did  the  mystery  of  iniquity  already  work ! 

10.  He  praUth  against  Us — Both  them  and  me,  thereby  endeavouring  to  excuse 
himself. 

11.  Folhw  not  that  which  is  evil — in  Diotrephes,  but  that  vhick  is  good^in 
Demetrius.    Be  kaih  not  seen  Oodr—Is  a  stranger  to  him. 

12.  And  from  the  tnUk  iUelf—Thsii  is,  what  they  testify  is  the  very  truth. 
Yea^  we  also  bear  Ustianony — I  and  they  that  are  with  me. 

14.  Salute  the  friends  by  name — That  is,  in  the  same  manner  as  if  I  had  named 
them  one  by  one.  The  word  friend  does  not  often  occur  in  the  New  Testament, 
being  swallowed  up  in  the  more  endearing  one  of  brotiktr. 


NOTES 

OH 

THE  GENERAL  EPISTLE  OF  ST.  JUDE. 


TBu  snmji  BIS  TBRn  pAsn: 

L  The  iikscriptioQ Yet.  1, 9 

n.  The  treatise,  in  which 

1.  He  exhorts  them  to  contend  for  the  faith       ....  3 

9.  Describes  theponishment  and  the  manners  of  its  adrersaries  4-^ 

3.  Warns  the  believers 17-19 

4.  Confirms  them •  90,  SI 

5.  Instructs  them  in  their  duty  to  others 23,  23 

m.  The  conclnsion 24, 25 

This  epistle  greatly  resembles  the  second  of  St  Peter,  which  St.  Jnde  seems  to 
have  had  in  yiew  wikile  he  wrote.  That  was  written  bat  a  very  little  before  St. 
Peter's  death;  and  hence  we  may  gather  that  St.  Jnde  liyed  some  time  after  it, 
and  saw  that  grieroos  declension  in  the  Church  which  St.  Peter  had  foretold. 
But  he  passes  over  some  things  mentioned  by  St.  Peter,  repeats  some,  in  different 
expressions,  and  with  a  different  yiew,  and  adds  others ;  clearly  evidencing  there- 
by the  wisdom  of  God  which  rested  upon  him.  Thus  St.  Peter  cites  and  confirms 
St.  Paul's  writings,  and  is  himself  cited  and  confirmed  by  St.  Jade. 


ST.  JUDE. 


1  JuDK,  a  serrant  of  Jesus  Christ,  and  brother  of  James,  to  them 
that  are  beloved  of  God  the  Father,  and  preserved  through 'Jesus 

2  Christ,  and  called,  Mercy  onto  you,  and  peace,  and  love  be  mul- 
tiplied. 

3  Beloved,  when  I  gave  all  diligence  to  write  to  you  of  the  com- 


Verse  1.  Jude,  a  servani  of  Jesus  Ckrist-^The  highest  glory  which  any,  either 
angel  or  man,  can  aspire  to.  The  word  servant^  under  the  old  covenant,  was 
adapted  to  the  spirit  of  fear  and  bondage  that  clave  to  that  dispensation.  Bui 
when  the  time  appointed  of  the  Father  was  come,  for  the  sending  of  his  Son 
to  redeem  them  that  were  under  the  law,  the  word  seroanl  fused  by  the  apostles 
concerning  themselves  and  all  the  children  of  Ood^  signined  one  that,  naving 
the  spirit  of  adoption,  is  made  free  by  the  Son  of  Grod.  His  bein^  a  servant  is 
the  fruit  and  perfection  of  his  being  a  son.  And  whenever  the  throne  of  God 
and  of  the  Lamb  shall  be  in  the  New  Jerusalem,  then  will  it  be  indeed  that  his 
servants  shall  serve  Aim,  Rev.  xzii.  T%e  brother  of  James—Si,  James  was  the 
more  eminent,  usually  styled  the  brother  of  the  Lord ;  to  them  that  are  behved — 
The  conclusion,  ver.Sl,  exactly  answers  the  introduction:  and  preserved  through 
Jesus  CAri^— So  both  the  spring  and  the  accomplishment  of  salvation  are  pointed 
out.  This  is  premised,  lest  any  of  them  should  be  discouraged  by  the  terrible 
things  which  are  afterward  mentioned :  and  called — To  receive  the  whole  blessing 
of  Gk>d,  in  time  and  eternity. 

3.  When  J  gave  all  diligence  to  write  to  you  of  the  eammon  saiva^f^iH-Designed 


CHAPTER  I.  641 

mon  salvation,  it  was  needfal  for  me  to  write  to  you,  and  exhort 
you  to  contend  earnestly  for  the  faith  which  was  once  delivered 

4  to  the  saints.  For  there  are  certain  men  crept  in  unawares,  who 
were  of  old  described  before,  with  regard  to  this  condemnation, 
ungodly  men,  turning  the  grace  of  our  God  into  lasciviousness, 

5  and  denying  our  only  Master  and  Lord,  Jesus  Christ  I  am 
therefore  willing  to  remind  you,  who  once  knew  this,  that  the 
Lord,  having  saved  the  people  out  of  the  land  of  Egypt,  after- 

6  ward  destroyed  them  that  believed  not  And  *  the  angels,  who 
kept  not  their  first  dignity,  but  left  their  own  habitation,  he  hath 
reserved  in  everlasting  chains  under  darkness  to  the  judgment 

7  of  the  great  day.  Even  as  Sodom  and  Gomorrah  and  the  cities 
about  them,  which,  in  the  same  manner  with  these  gave  them-r 
selves  over  to  fornication,  and  went  after  strange  flesh,  are  set 
forth  for  an  example,  suffering  the  vengeance  o(  eternal  fire. 

8  In  like  manner  these  dreamers  also  defile  the  flesh,  f  despise 

9  authority,  rail  at  dignities.     Yet  Michael  the  archangel,  when, 

for  all,  and  enjoyed  by  all  believers.  Here  the  design  of  the  epistle  is  ex- 
pressed ;  the  end  of  which  exactly  answers  the  beginning ;  U  vfos  needful  to 
€xhort  you  to  contend  earnestly — ^Yet  humbly,  meekly,  and  lovingly ;  otherwise 
your  contentions  will  only  hurt  your  cause,  if  not  destroy  your  soul :  for  the 
faith — All  the  fundamental  truths,  once  delivered — By  Ghxl,  to  remain  unvaried 
ibr  ever. 

4.  There  are  certain  men  crept  in,  who  were  of  old  described  before-^Even  as 
early  as  Enoch:  of  whom  it  was  foretold,  that  by  their  wilful  sins  they  would 
incur  this  condemnation ;  twmine  the  grace  of  God — Revealed  in  the  Gk)6pel ; 
ifUo  lasciviousness — Into  an  occasion  ormore  abandoned  wickedness. 

5.  He  afterward  destroyed— The  far  greater  part  of  that  very  ^ople  whom  he 
had  once  saved.  Let  no  one  therefore  presume  upon  ftast  mercies,  as  if  he  was 
now  out  of  danger. 

6.  And  the  angels,  who  kept  not  their  first  dignity — Once  assigned  them  under 
the  Son  of  God,  but  voluntarily  left  their  own  hoMtation — Then  properly  their 
own,  by  the  free  gift  of  God:  he  reserved — Delivered  to  be  kept :  in  everlasting 
chains  under  darkness — O  how  unlike  their  own  habitation  1  when  these  fallen 
angels  came  out  of  the  hands  of  God  they  were  holy ;  (else  God  made  that  which 
was  evil,)  and  being  holy,  they  were  beloved  of  God,  (else  he  hated  the  image 
of  his  own  spotless  purity.)  But  now  he  loves  them  no  more :  they  are  doomed 
to  endless  destruction:  lor  if  he  loved  them  still,  he  would  love  what  is  sinful; 
and  both  his  former  love,  and  his  present  righteous  and  eternal  displeasure  to- 
ward the  same  work  of  his  own  hands,  are  because  he  changeth  not :  because  he 
invariably  loveth  righteousness  and  hateth  iniquity. 

7.  The  cities  who  gave  themselves  over  to  fornication — The  word  here  means, 
unnatural  lust ;  are  set  forth  as  an  example  ^  sufervng  the  vengeance  of  eternal  fire 
— That  is,  the  vengeance  which  they  suffered  is  an  example  or  a  type  of  eternal 
fire. 

8.  In  like  manner  these  <£rAimtfr»— Sleeping  and  dreaming  all  their  lives,  <fe- 
spise  authority — Those  that  are  invested  with  it  by  Christ,  and  made  by  him  the 
overseers  of  his  flock ;  rail  at  dignities— The  apostle  does  not  seem  to  speak  of 
worldly  dignities.  These  they  had  in  admiration  for  the  sake  of  gain ;  verse  16, 
but  these  holy  men,  who  for  the  purity  of  their  lives,  the  soundness  of  their  doc- 
trine, and  the  greatness  of  their  labours  in  the  work  of  the  ministry,  were  truly 
honourable  before  God  and  all  good  men :  and  who  were  grossly  vilified  by  thos« 
who  turned  the  grace  of  GJod  into  lasciviousness.  Prol»bly  they  were  the  im- 
pure followers  of  Simon  Magus,  the  same  with  the  Ghiostics  and  Nicolaitans, 
Rev.  ii,  15. 

9.  Yet  B/Kehael—li  does  not  appear  whether  St.  Jude  learned  this  by  any 
revelation,  or  from  ancient  tradition.    It  suffices,  that  these  things  were  not 

■  2  Peter  ii,  4.  f  2  Peter  ii,  10. 


M8  ST.  JUDE. 

contending  with  the  devil,  he  disputed  concerning  the  body  of 
Moses,  durst  not  bring  against  him  a  railing  accusation,  but  said, 

10  The  Lord  rebuke  thee.  But  these  rail  at  all  things  which  they 
know  not :  and  all  the  things  which  they  know  naturally,  as  the 

11  brute  beasts,  in  these  they  are  defiled.  Wo  to  them ;  for  they 
have  gone  in  the  way  of  Cain,  and  ran  greedily  after  the  error  of 
Balaam  for  reward,  and  perished  in  the  gainsaying  of  Korah. 

12  These  are  spots  in  your  feasts  of  love,  while  they  banquet  with 
you,  feeding  themselves  without  fear:  clouds  without  water, 
driven  about  of  winds ;  trees  without  leaves,  without  fruit,  twice 

13  dead,  plucked  up  by  the  roots ;  Raging  waves  of  the  sea,  foam« 
ing  out  their  own  shame ;  wandering  stars,  for  whom  is  reserved 

14  the  blackness  of  darkness  for  ever.  And  of  these  also,  Enoch, 
the  seventh  from  Adam,  prophesied,  saying.  Behold  the  Lord 

15  Cometh  with  ten  thousands  of  his  holy  ones,  To  execute  judgment 
upon  all,  and  to  convict  all  the  ungodly  of  all  their  ungodly  deeds,' 
which  they  have  impiously  committed,  and  of  all  the  grievous 
things  which  ungodly  sinners  have  spoken  against  him. 

only  true,  but  acknowledged  as  such  by  them  to  whom  he  wrote :  the  arckatml 
— This  word  occurs  but  once  more  in  the  sacred  writings,  1  Thess.  iv,  16.  So 
that  whether  there  be  one  archangel  only,  or  more,  it  is  not  possible  for  us  to 
determine  \  when  he  disputed  vrUk  tke  devil — At  what  time  we  know  not ;  £011- 
ceming  the  body  of  Moses — Possibly  the  devil  would  have  discovered  the  place 
where  it  was  buried,  which  God,  for  wise  reasons,  had  concealed :  dursi  nai 
bring  even  againsi  him  a  railing  accusation — Thongh  so  far  beneath  him  in 
every  respect :  but  simply  said^  (so  great  was  his  modesty,)  the  Lord  rebuke  thet 
— I  leave  thee  to  the  Judge  of  all. 

10.  Bu/t  these — Without  all  shame ;  rail  at  the  things  of  Qod  tehich  they  know 
nH — ^Neither  can  know,  having  no  spiritnal  senses;  and  the  natural  things  which 
they  know — By  their  natural  senses,  they  abuse  into  occasions  of  sin. 

11.  Wo  unto  them — Of  all  the  apostles  St.  Jade  alone,  and  that  in  this  single 
place,  denounces  a  wo.  St.  Peter,  to  the  same  effect,  pronounces  them  cursed 
children :  for  they  hare  gone  in  the  way  of  Cain — The  murderer,  and  ran  greedily 
(literally,  have  been  poured  out^  like  a  torrent  without  banks)  after  the  error  of 
Balaam — The  covetous  false  prophet ;  andperished  in  the  gainsaying  of  Korah 
— Vengeance  has  overtaken  them  as  it  did  Korah,  rising  up  against  those  whom 
Qod  had  sent. 

19.  These  are  j|po/5— Blemishes  in  your  feasts  <j/"  idw-— Anciently  observed  in 
all  the  Churches ;  feeding  themselves  without  fear — Without  any  fear  of  Gkxi,  or 
jealousy  over  themselves ;  twiu  dead — In  sin,  first  by  nature,  and  afterward  by 
apostacy ;  plucked  up  by  the  roots — And  so  incapable  of  ever  reviving. 

13.  Wandering  stars — Literally,  planets — ^Wnich  shine  for  a  time,  bnt  have  no 
light  in  themselves,  and  will  be  soon  cast  inio  utter  darkness.  Thus  the  apostle 
iliostrates  their  desperate  wickedness,  by  comparisons  drawn  from  the  air,  earth, 
sea,  and  heavens. 

14.  And  of  these  also--- As  well  as  the  antedilnvian  sinners,  Enoch—So  early 
was  the  prophecy  referred  to,  ver.  4,  the  severUh  from  Adam — There  were  only 
live  of  the  lathers  between  Adam  and  Enoch;  1  Chron.  i,  1.  The  first  comin's 
of  Christ  was  revealed  to  Adam ;  his  second  glorious  coming  to  Enoch ;  and 
the  seventh  from  Adam  foretold  the  things  which  will  conclude  the  seventh 
age  of  the  world.  St.  Judc  might  know  this  either  from  some  ancient  book, 
or  tradition,  or  immediate  revelation.  Behold!  As  if  it  were  already  done,  the 
Ijord  Cometh ! 

15.  7>>  execute  judgment—lSiiOch  herein  looked  beyond  the  flood,  upon  all^ 
Sinners  in  general,  and  to  convict  all  the  ungodly— In  particular,  of  all  the 
grievous  things  which  ungodly  sinners  (a  sinner  is  bad ;  but  the  ungodlv,  who  sin 
without  fear,  are  worse)  have  spoken  against  him,  ver.  8, 10;  though  they  might 
not  think  all  those  speeches  were  against  him. 


CHAPTER  I.  649 

16  These  are  murmurers,  complainers,  walking  aAer  their  own 
desires,  and  their  mouth  speaking  great  swelling  things,  having 

17  men's  persons  in  admiration  for  the  sake  of  gain.  But  ye,  1i)e- 
loved,  remember  the  words  which  were  spoken  before  by  the 

18  apostles  of  our  Lord  Jesus  Christ.  For  they  told  you.  In  the 
last  time  there  will  be  mockers,  walking  after  their  own  un- 
godly desires. 

19  These  are  they  who  separate  themselves,  sensual,  not  having 

20  the  Spirit.    But  ye,  beloved,  building  yourselves  up  in  your  most 

21  holy  faith,  praying  through  the  Holy  Spirit,  Keep  yourselves  in 
the  love  of  God,  looking  for  the  mercy  of  our  Lord  Jesus  Christ 

22  unto  eternal  life.    And  some,  that  are  wavering,  convince ;  Some 

23  save,  snatching  them  out  of  the  fire ;  on  others  have  compassion 
with  fear,  hating  even  the  garment  spotted  by  the  flesh. 

24  Now  to  Him  who  is  able  to  keep  them  from  falling,  and  to 
present  you  faultless  in  the  presence  of  his  glory  with  exceeding 

25  joy.  To  the  only  God,  our  Saviour,  be  glory,  and  majesty,  might, 
and  authority,  both  now,  and  to  all  ages.     Amen. 

■'   ■  ■  -■■  '  ^ 

16.  T%ese  are  fnurmurers — Against  men ;  complainers — (Literally,  complainers 
of  their  fate)  against  Gkxl ;  walkings  with  regard  to  themselves,  after  tteir  awn 
foolish  and  mischievous  tUsireSj  having  men*s  persons  in  admiration  for  the  sake 
of  i^ain — Admirine  and  commending  them  only  for  what  they  can  get. 

17.  Bv  ike  aposUes — He  does  not  exempt  himself  from  the  nnmber  of  apostles. 
For  in  the  next  verse  he  sajrs,  thep  told  you^  not  us. 

19.  These  are  they  who  separate  themselves^  sensualf  not  having  the  Spirit — 
Having  natural  senses  and  understanding  only,  not  the  Spirit  of  God:  other- 
wise they  could  not  separate.  For  that  it  is  a  sin,  and  a  very  heinous  one,  to 
separate  from  the  Churchy  is  out  of  all  question.  But  then  it  should  be  observed, 
1.  That  by  the  Chwreh,  is  meant  a  body  of  living  Christians,  who  are  a  habitation 
fif-€rod  through  the  Spirit.  2.  That  by  separating  is  understood,  renouncing  all 
religions  intercourse  with  them ;  no  longer  joining  with  them  in  solemn  prayer, 
or  the  other  public  offices  of  religion :  and,  3.  That  we  have  no  more  authority 
from  Scripture  to  call  even  this  schism,  than  to  call  it  murder, 

90.  But  ye.  beloved — ^Not  separating,  but  building  yourselves  up  in  your  most 
holy  faith — Than  which  none  can  be  more  holy  in  itself,  or  more  conducive  to 
the  most  refined  and  exalted  holiness :  praying  through  the  Holy  Spirit — Who 
alone  is  able  to  build  you  up,  as  he  alone  laid  the  foundation.  In  this  and  the 
following  verse.  St.  Jude  mentions  the  Father,  Son,  and  Spirit,  together  with 
I'aith,  love,  and  hope. 

21.  By  these  means,  through  his  grace,  keep  yourselves  in  the  love  of  God,  and 
in  the  confident  expectation  of  that  eternal  lije^  which  is  purchased  for  you,  and 
conferred  upon  you  through  the  mere  vt€rey  of  our  Jjord  JesfUi  Christ. 

23.  Meantime  watch  over  others,  as  well  as  yourselves,  and  give  them  such 
help  as  their  various  needs  require.  For  instance,  1.  Some  that  are  wavering  in 
judgment,  sta^rgered  by  others  or  by  their  own  evil  reasoning,  endeavour  more 
deeply  to  convince  of  the  whole  truth  as  it  is  in  Jesus.  3.  Some  snatehf  with  a 
swih  and  strong  hand,  out  ofthejlre  of  sin  and  temptation.  3.  On  others  show 
compassion  in  a  milder  and  rentier  way ;  thoueh  still  with  a  jealous  fear,  lest 
yourselves  be  infected  with  the  disease  jrou  endeavour  to  cure.  See,  therefore, 
that  while  you  love  the  sinners,  ye  retain  the  utmost  abhorrence  of  their  sins, 
and  of  any  the  least  degree  of,  or  approach  to  them. 

2i.  Now  to  Him  who  alone  is  able  to  keep  them  from  faUing—lnto  any  of  these 
errors  or  sins,  and  to  present  you  faultless  in  the  presence  if  his  glory — lluit  is, 
in  his  own  presence,  when  he  shall  be  revealed  in  all  Us  glory. 


CHAPTER  L  661 

pass,  and  he  sent  and  signified  them  hy  his  angrel  to  his  senrant 

2  John,  Who  hath  testified  the  Word  of  God  and  the  testimony 

3  of  Jesus  Christ,  whatsoever  things  he  saw.  Happy  is  he  that 
readcth,  and  they  that  hear  the  words  of  this  prophecy,  and  keep 
the  things  which  are  written  therein :  for  the  time  is  near. 

of  it  is  Jesus  Christ,  Which  God  gave  unto  him — According  to  his  holy,  glori* 
fied  humanity,  as  the  great  prophet  of  the  Church.  Qod  gave  the  revelation  tc 
Jesus  Christ,  Jesus  Christ  made  it  known  to  his  servants.  T\>  show — ^This  word 
recurs,  chap,  xzii,  G.  And  in  many  places  the  parts  of  this  book  refer  to  each 
other.  Indeed  the  whole  structure  of  it  breathes  the  art  of  God,  comprising  in 
the  most  finished  compendium  things  to  come,  many,  various ;  near,  mtermedi- 
ate.  remote;  the  greatest,  the  least,  terrible,  comfortable;  old,  new;  long,  short; 
ana  these  interwoven  together,  opposite,  composite :  relative  to  each  other  at  a 
small,  at  a  great  distance;  and  therefore  sometimes  as  it  were  disappearing, 
broken  ofi^  suspended,  and  afterward  unexpectedly  and  most  seasonably  appear- 
ing again.  In  all  its  parts  it  has  an  admirable  variety,  with  the  most  exact  har- 
mony, beautifully  illustrated  by  those  very  digressions  which  seem  to  interrupt 
it.  In  this  manner  does  it  display  the  manifest  wisdom  of  €k)d  shining  in  the 
economv  of  the  Church  through  so  many  ages.  His  servants — ^Much  is  com- 
prehenaed  in  this  appellation.  It  is  a  great  thing  to  be  a  servant  of  Jesus  Christ. 
This  book  is  dedicated  particularly  to  the  servants  of  Christ  in  the  sevea 
Churches  in  Asia:  but  not  exclusive  of  all  his  other  servants,  in  all  nations  and 
ages.  It  is  one  single  revelation,  and  yet  sufficient  for  them  all,  from  the  time 
it  was  written  to  the  end  of  the  world.  Serve  thou  the  Lord  Jesus  Christ  in 
truth.  So  shall  thou  learn  his  secret  in  this  book.  Yea,  and  thou  shalt  feel  in 
thy  heart,  whether  this  book  be  Divine  or  not.  The  things  which  must  shortly 
come  to  pass — The  things  contained  in  this  prophecy  did  begin  to  be  accomplished 
shortly  after  it  was  given ;  and  the  whole  might  be  said  to  come  to  pass  shortly, 
in  the  same  sense  as  St  Peter  says  the  end  of  all  things  is  at  hand ;  and  our  Lora 
himself,  Behold,  I  come  quickly.  There  is  in  this  book  a  rich  treasure  of  all 
the  doctrines  jpertainin^  to  faith  and  holiness.  But  these  are  also  delivered  in 
other  parts  or  holy  wnt ;  so  that  the  revelation  need  not  to  hare  been  given  for 
the  sake  of  these.  The  peculiar  design  of  this  is,  to  show  the  things  which 
must  come  to  pass.  And  this»we  are  especially  to  have  before  our  eyes,  when- 
ever we  read  or  hear  it. 

It  is  said  afterward,  write  what  thou  seest :  and  again,  write  what  thou  hast 
seen,  and  what  is,  and  what  shall  be  hereafter :  but  here,  where  the  scope  of  the 
book  is  shown,  it  is  only  said,  the  things  vhich  must  come  to  pass.  Accordingly 
the  showing  thiuj^  to  come,  is  the  great  point  in  view  throughout  the  whole. 
And  St.  John  writes  what  he  has  seen,  and  what  is,  onlv  as  it  has  an  influence 
on,  or  gives  light  to,  what  shall  be.  And  he—lesns  Christ,  seyU  and  HgnyUd 
them — Showed  them  bv  signs  or  emblems  (so  the  Greek  word  properly  means) 
hy  his  an^e^Peculiarly  called  in  the  sequel,  the  angel  of  God,  and  particularly 
mentioned,  chap,  xvii,  1 ;  xxi,  9 ;  xxii,  6, 16.  To  his  servant  John^A.  title  given 
to  no  other  single  person  throughout  the  book. 

3.  Who  hath  testif^dr-Au  the  following  book,  the  word  of  God^-^iven  directly 
by  God,  and  the  testimony  of  Jesus  Christ — Which  he  hath  left  ns,  as  the  faithM 
and  true  wilness^hatsoever  things  he  saw — In  such  a  manner  as  was  a  Aill  con- 
firmation of  the  Divine  original  of  this  book. 

3.  Happy  is  he  that  readeth^  and  theythat  hear  the  words  of  this  prophecy — Some 
have  miserably  handled  this  book.  Hence  others  are  afraid  to  touch  it.  And 
while  they  desire  to  know  all  things  else,  reject  only  the  knowledfipe  of  those 
which  Qod  hath  shown.  They  inquire  after  anv  thing  rather  than  this;  as  if  it 
were  written,  happy  is  he  that  doth  not  read  this  prophecy.  Nay,  but  happy  is 
he  that  readethf  and  they  thai  hear  and  keep  the  words  thereof:  especially  at  this 
time,  when  so  considerable  a  part  of  them  is  on  the  point  of  being  fVilfilled. 

Nor  are  helps  wanting  wherebv  any  sincere  and  diligent  inquirer  may  under- 
stand what  he  reads  therein.  The  book  itself  is  written  in  the  most  accurate 
manner  possible :  it  distinguishes  the  several  things  whereof  it  treats  l^  seven 
epistles,  seven  seals,  seven  trumpets,  seven  phials,  each  of  which  sevens  Is 
divided  into  four  and  three.    Many  things  the  bo^k  itself  eiqplains,  as  the  seven 


662  THE  REVELATION. 

4      John  to  the  seven  Churches  which  are  in  Asia :  Grace  he  unto 
you,  and  peace,  from  him  who  is,  and  who  was,  and  who  comethy 

start;  the  seven  candlesticks;  the  Lamb,  his  seven  horns  and  seven  eyes;  the 
incense;  the  dragon;  the  heads  and  horns  of  the  beasts;  the  fine  linen;  the 
testimony  of  Jesus.  And  much  light  arises  from  comparing  it  with  the  ancient 
prophecies,  and  the  predictions  in  the  other  books  of  the  New  Testament. 

In  this  book  our  Lord  has  comprised  what  was  wanting  in  those  prophecies, 
touching  the  time  which  followed  nis  ascension,  and  the  end  of  the  Jewish  polity. 
Accordingly  it  reaches  from  the  Old  Jerusalem  to  the  New,  reducing  all  things 
into  one  sum  in  the  exactest  order,  and  with  a  near  resemblance  to  the  anci  ml 
prophets.    The  introduction  and  conclusion  agree  with  Daniel ;  the  description 
of  the  man-child,  and  the  promises  to  Sion^  with  Isaiah;  the  judgment  of  Baby- 
lon, with  Jeremiah:  again,  the  determination  of  times,  with  Daniel ;  the  archi- 
tecture of  the  holy  city,  with  Elzekiel ;  the  emblems  of  the  horses,  candlesticks, 
dkc.,  with  Zechariah.    Many  things  largely  described  bv  theprophets  are  here 
summarily  repeated:  and  Irequently  in  the  same  words.    To  tnem  we  may, 
then,  usefullj  have  recourse.    Yet  the  Revelation  suffices  for  the  explaining 
itself,  even  if  we  do  not  yet  understand  those  prophecies ;  yea,  it  casts  much 
light  uDon  them.    Frequently,  likewise,  where  there  is  a  resemblance  between 
them,  there  is  a  difference  also ;  the  Revelation,  as  it  were,  taking  a  stock  from 
one  of  the  old  prophets,  and  inserting  a  new  graft  into  it.    Thus  Zechariah 
speaks  of  two  olive  trees.    And  so  does  St.  John :  but  with  a  different  meaning. 
Daniel  has  a  beast  with  ten  horns.    So  has  St.  John :  but  not  ouite  with  the  same 
signification.    And  here  the  difference  of  words,  emblems,  things,  times,  ought 
studiously  to  be  observed. 

Our  Lord  foretold  many  things  before  his  passion ;  but  not  all  things :  for  it 
was  not  yet  seasonable.  Many  things,  likewise,  his  Spirit  foretold  in  the 
writings  of  the  apostles^  so  far  as  the  necessities  of  those  times  required ;  now 
he  comprises  them  all  m  one  short  book :  therein  presupposing  all  the  other 
prophecies,  and,  at  the  same  time,  explaining,  continuing,  and  perfecting  them 
In  one  thread.  It  is  right,  therefore,  to  compare  them,  bat  not  to  measure  the 
iUness  of  these  by  the  scantiness  of  those  preceding. 

Christf  when  on  earth,  foretold  what  would  come  to  pass  in  a  short  time; 
adding  a  brief  description  of  the  last  things.  Here  he  foreteUs  the  intermediate 
things ;  so  that  both  put  together,  constitute  one  complete  chain  of  prophecy. 
This  book  is,  therefore,  not  only  the  sum  and  the  key  of  all  the  prophecies  which 
preceded,  but  likewise  a  supplement  to  all ;  the  seals  being  closed  before.  Of 
consequence  it  contains  many  particulars  not  revealed  in  any  other  part  of  Scrip- 
tare.  They  have  therefore  little  gratitude  to  God  for  such  a  revelation,  reserved 
tor  the  exaltation  of  Cllrlst,  who  boldly  reject  whatever  they  find  here,  which 
was  not  revealed,  or  not  so  clearly  in  cither  parts  of  Scripture.  He  that  readetk^ 
mmd  they  that  hear — St.  John  probably  sent  this  book  by  a  single  person  into 
Asia,  who  read  it  in  the  Churches,  wnile  many  heard.  dmX  this,  likewise,  in  a 
secondary  sense,  refers  to  all  that  shall  dulv  read  or  hear  it  in  all  ages.  T%e 
words  of  this  prophecy — It  is  a  revelation  with  regard  to  Christ,  who  gives  it,  a 
prophecy  with  regard  to  John,  who  delivers  it  to  the  Churches.  And  keep  ike 
ikings  iffhiek  are  v>riUen  therein — In  such  a  manner  as  the  nature  of  them  re- 
qaires ;  namely,  with  repentance,  faith,  patience,  prayer,  obedience,  watchful- 
ness, constancy.  It  behooves  every  Christian,  at  all  opportunities,  to  read  what 
is  written  in  the  oracles  of  Ood;  and  to  read  thisprecioas  book  in  particular, 
frequently,  reverently,  and  attentively.  For  the  tvme^-Ot  its  beginning  to  be 
accomplished,  is  near — ^E\ren  when  St.  John  wrote.  How  much  nearer  to  us  is 
even  tne  full  accomplishment  of  this  weighty  prophecy ! 

4.  John — The  dedication  of  this  book  is  containea  in  the  4th,  5th,  and  6th 
verses :  but  the  whole  Revelation  is  a  kind  of  letter.  To  the  seven  Churches  which 
mv  in  Asia — That  part  of  the  lesser  Asia,  which  was  then  a  Roman  province. 
There  had  been  several  other  Churches  planted  here ;  but  it  seems  these  were 
now  the  most  eminent  And  It  was  among  these  that  St.  John  had  laboured 
most  durinff  his  abode  in  Asia.  In  these  cities  there  were  many  Jews.  Such  of 
them  as  beueved  in  each  were  joined  with  the  Qentlle  believers  in  one  Church. 
Orace  be  unto  yon^  and  peau — The  favour  of  Gk)d  with  all  temporal  and  eternal 
Wessings.    Prom  him  who  is,  and  who  was,  and  who  comM,  or  who  is  to 


CHAPTER  L  663 

5  and  from  the  seven  Spirits  that  are  before  his  throne.  And  from 
Jesus  Christ,  the  faithful  witness,  the  first  begotten  from  the 

6  dead,  and  the  prince  of  the  kings  of  the  earth :  To  him  that  loTeth 
us,  and  hath  washed  us  from  our  sins  with  his  own  blood,  and 
hath  made  us  kings  and  priests  unto  his  God  and  Father,  to  him 
be  the  glory  and  the  might  for  ever. 

7  Behold,  he  cometh  with  clouds,  and  every  eye  shall  see  him, 
and  they  who  have  pierced  him :  and  all  the  tribes  of  the  earth 


A  wonderful  translation  of  the  great  name  Jehovah;  he  was  of  old,  he  is  now; 
he  cometh ;  that  is,  will  be  for  ever.  And  from  the  seven  Spirits  which  are  before 
his  throne— Christ  is  he  who  hath  the  seven  Spirits  of  God.  The  seven  lamps 
vhieh  burn  before  the  throne  are  the  seven  Spirits  of  God.  The  lamb  hath  seven 
horns  and  seven  eyes^  which  are  the  seven  Spirits  of  God.  Seven  was  a  sacred 
number  in  the  Jewish  Church.  But  it  did  not  always  imply  a  precise  number. 
It  sometimes  is  to  be  taken  figuratively,  to  denote  completeness  or  perfection. 
By  these  seven  Spirits,  not  seven  created  an^ls,  but  the  Holy  Ghost,  is  to  be 
understood:  the  angels  are  never  termed  Spirits  in  this  book;  and  when  all  the 
angels  stand  up,  while  the  four  living  creatures  and  the  four  and  twenty  elders 
worship  him  that  sitteth  npoti  the  throne  and  the  Lamb,  the  seven  Spirits  neither 
stand  up  nor  worship.  To  these  seven  Spirits  of  Qod,  the  seven  Churches,  to 
whom  the  Spirit  speaks  so  many  things,  are  subordinate :  as  are  also  their  angels, 
yea,  and  the  seven  angels  which  stand  before  God.  He  is  called  the  seven  Spirits, 
not  with  regard  to  his  essence,  which'  is  one,  but  with  regard  to  his  manifold 
operations. 

5.  And  from  Jesus  Christy  the  faithful  witness,  the  first  begotten  from  the  dead, 
and  the  prince  of  the  kings  of  the  earth— Three  glorious  appellations  are  here 
given  him,  and  m  their  proper  order.  He  was  the  faithful  witness  of  the  whole 
will  of  Gk)d  before  his  death,  and  in  death,  and  remains  such  in  glory.  He  rose 
from  the  dead,  as  the  first  fruits  of  them  that  slept;  and  now  hath  all  power  both 
in  heaven  and  earth.  He  is  here  styled  a  Prince.  But  by  and  by  he  bears  his 
title  of  King :  yea.  King  of  kings,  and  Lord  of  lords.  This  phrase,  the  kings  of 
the  earth,  signifies  their  power  and  multitude,  and  also  the  nature  of  their  king- 
dom. It  became  the  Divine  Majesty  to  call  them  kings  with  a  limitation ;  espe- 
cially in  this  manifesto  from  his  heavenly  kingdom.  For  no  creature,  much 
less  a  sinful  man,  can  bear  the  title  of  king,  in  an  absolute  sense,  before  the 
eves  of  Gkxi. 

'6.  To  him  that  loveth  us,  and— Out  of  that  free,  abundant  lave f  hath  washed  Mi 
from — The  guilt  and  power  of,  our  sins  with  his  own  blood;  and  hath  made  us 
icings — Partakers  of  his  present,  and  heirs  of  his  eternal  kingdom,  omf  priests 
unto  his  God  and  Father— To  whom  we  continually  offer  ourselves,  a  noly,  living 
sacrifice :  To  him  be  the  glory— For  his  love  and  redemption ;  and  the  mighl-^ 
Whereby  he  governs  all  things. 

7.  Behold— In.  this  and  the  next  verse  is  the  proposition,  and  the  summary  of 
the  whole  book.  He  cometh — Jesus  Christ.  Throoghout  this  book,  whenever  it 
is  said,  He  cometh,  it  means  his  glorious  coming.  The  preparation  for  this  began 
at  the  destruction  of  Jerusalem,  and  more  particularly  at  tne  time  of  writing  this 
book,  and  goes  on,  without  any  interruption,  till  tnat  grand  event  is  accom- 
plished. Therefore  it  is  never  said  in  this  book.  He  will  come,  but  He  cometh. 
And  yet  it  is  not  said.  He  cometh  again.  For  wlien  he  came  before,  it  was  not 
like  himself,  but  in  the  form  of  a  servant.  But  his  appearing  in  glory  is  properly 
his  coming,  namely,  in  a  manner  worthy  of  the  Son  of  Qod.  And  every  eye — 
Of  the  Jews  in  particular,  shall  see  Aim— But  with  what  different  emotions,  ac- 
cording as  they  had  received  or  rejected  him !  And  they  who  have  pierced  him — 
They,  above  all,  who  pierced  his  hands,  or  feet,  or  side.  Thomas  saw  the  prints 
of  these  wounds,  even  after  his  resurrection.  And  the  same  undoubtedly  Tiill 
be  seen  by  all,  when  he  cometh  in  the  clouds  of  heaven.  And  all  the  tribes  of  the 
earMr— The  word  tribes,  in  the  Revelation,  alwap  means  the  Israelites;  but 
where  another  word,  such  as  natiems  ot  people,  is  joined  with  it,  it  implies  like- 
wise (as  here)  all  the  rest  of  mankind.  Smt  wmt  because  of  him— For  terror 
and  pain,  if  they  did  not  wail  before  by  true  repentance.    Yea.   Amen^This 


064  THE  REVELATION. 

8  shall  wail  because  of  him.  Yea.  Amen.  I  am  the  Alpha  and 
the  Omega«  saith  the  Lord  God,  who  is,  and  who  was,  and  who 
cometh,  Uie  Almighty. 

9  I  John,  your  brother  and  companion  in  the  affliction,  and  in 
the  kingdom,  and  patience  of  Jesus,  was  in  the  island  Patmoo, 

10  for  the  word  of  God,  and  for  the  testimony  of  Jesus.     I  was  in 
the  Spirit  on  the  Lord's  day,  and  heard  behind  me  a  great  voice 

refers  to  every  eye  shall  see  kim.  He  that  cometh  saith.  Yea :  he  that  testifies  it, 
Amen.  The  word  translated  yea^  is  Greek ;  amen,  is  Hebrew :  for  what  is  here 
spoken  respects  both  Jew  and  Gtentile. 

8.  I  am  the  Alpha  and  the  Owuga^  saith  the  Lord  God — Alpha  is  the  first. 
Omega  the  last  letter  in  the  Greek  alphabet.  Let  his  enemies  boast  and  rage 
ever  so  much  in  the  intermediate  time,  yet  the  Lord  God  is  both  the  Alpha  or 
beginning,  and  the  Omega,  or  end  of  all  things.  God  is  the  beginnine:,  as  he  is 
the  Author  and  Creator  of  all  things,  and  as  he  proposes,  declares,  and  promisjes 
so  great  things.  He  is  the  end,  as  he  brings  aD  the  things  which  are  here  re* 
vealed  to  a  complete  and  glorious  conclusion.  Again,  the  beginning  and  end  ef 
a  thing,  is  in  Scripture  styled  the  whole  thing.  Therefore  God  is  the  Alpha  and 
the  Omega,  the  beginning  and  the  end,  that  is,  one  who  is  all  things,  and  always 
the  same. 

9.  /  John — The  instruction  and  preparation  of  the  apostle  for  the  works  ara 
described  from  the  9th  to  the  20th  verse :  your  brother — In  the  common  faith : 
and  companion  in  the  afflicHon — For  the  same  persecution  which  carried  him  to 
Patmos,  drove  them  into  Asia.    This  book  peculiarly  belongs  to  those  who  are 
under  the  cross.    It  was  given  to  a  banished  man :  and  men  in  affliction  under- 
stand and  relish  it  most.     Accordingly  it  was  little  esteemed  by  the  Asiatic 
Church,  after  the  time  of  Constantine ;  but  highly  valued  by  all  the  African 
Churches,  as  it  has  been  since  by  all  the  persecuted  children  of  God.    /» tke 
ojfliction,  and  kingdom,  and  patience  of  Jesus — The  kingdom  stands  in  the  midst. 
H  is  chiefly  under  various  afflictions  that  &ith  obtains  its  part  in  the  kingdom. 
And  whosoever  is  a  partaker  of  this  kingdom  is  not  afraid  to  suffer  for  Jesus. 
3  Tim.  ii,  12.    /  was  in  the  island  Patmos — In  the  reign  of  Domiiian  and  oi 
Nerva.   And  there  he  saw  and  wrote  all  that  follows.    It  was  a  place  peculiarly 
proper  for  these  visions.    He  had  over  against  him  at  a  small  distance,  Asia  and 
the  seven  Churches ;  going  on  eastward,  Jerusalem  and  the  land  of  Canaan,  and 
beyond  this  Antioch,  yea,  the  whole  continent  of  Asia.    To  the  west  he  had 
Rome,  Italy,  and  all  Europe,  swimmingas  it  were  in  the  sea :  to  the  south,  Alex- 
andria and  the  Nile  with  its  outlets,  £gvpt  and  all  Africa:  and  to  the  north, 
what  was  afterward  called  Constantinonle,  on  the  straits  between  Europe  ana 
Asia.    So  he  had  all  the  three  parts  of  tne  world  which  were  then  known,  with 
Christendom  as  it  were  before  his  eyes :  a  large  theatre,  for  all  the  various  scenes 
which  were  to  pass  before  him.   As  if  this  island  had  been  made  principally  for 
this  end,  to  serve  as  an  observatory  for  the  apostle.    For  preaching  the  vord  of 
God  he  was  banished  thither,  and  for  the  testimony  ofJesns;  for  testifying  that 
he  is  the  Christ. 

10.  J  vfos  in  the  Spirit — That  is,  in  a  trance,  a  prophetic  vision :  so  over- 
whelmed with  the  power  and  filled  with  the  Ught  of  the  Holy  Spirit,  as  to  be 
insensible  of  outward  things,  and  wholly  taken  up  with  spiritual  ana  Divine. 
What  follows  is  one  single  connected  vision,  which  St.  John  saw  in  one  day ; 
and  therefore  he  that  would  understand  it  should  carry  his  thoughts  straight  on 
through  the  whole  without  interruption.  The  other  prophetic  books  are  collec- 
tions of  distinct  prophecies,  given  upon  various  occasions.  But  here  is  one  single 
treatise,  whereof  all  theparts  exactly  depend  on  each  other.  Chap,  iv,  1,  is 
connected  with  chap,  i,  29.  And  what  is  delivered  in  the  4th  chapter,  goes  oa 
directly  to  the  22d.  On  the  Lord*s  day— On  this  our  Lord  rose  from  the  dead: 
on  this  the  ancients  believed  he  would  come  to  judgment.  It  was  therefore 
with  the  utmost  propriety  that  St.  John  on  this  day  both  saw  and  described  his 
coining.  And  I  heard  behind  me~-8t.  John  had  his  face  to  the  east :  our  Lord 
likewise  in  this  appearance  looked  eastward  toward  Asia,  whither  the  apostle 
was  to  write;  a  mat  voice  as  of  a  trwnpet^Which  was  peculiarly  proi>er  to 
pirodaim  tha  c<Hning  of  the  great  King,  and  his  victory  over  all  his  enemies. 


CHAPTER  I.  6» 

11  fts  of  ft  trumpet,  Saying,  What  thou  seest  write  in  a  book,  and 
send  to  the  seven  Churches,  to  Ephesus,  and  to  Smyrna,  and  to 
Pergamos,  and  to  Thyatira,  and  to  Sardis,  and  to  Philadelphia* 

12  and  to  Laodicea.    And  I  turned  to  see  the  voice  that  spake  with 

13  me,  and  being  turned,  I  saw  seven  golden  candlesticks,  and  in 
the  midst  of  the  candlesticks  one  like  a  Son  of  man,  clothed  with 
a  garment  down  to  the  foot,  and  girt  about  at  the  breast  with  a 

14  golden  girdle.     His  head  and  hair  v)ere  white  as  white  wool,  as 

15  snow,  and  his  eyes  as  a  flame  of  fire.  And  his  feet  like  fine  brasSf 
as  if  they  burned  in  a  furnace,  and  his  voice  as  the  voice  of  many 

16  waters.  And  he  had  in  his  right  hand  seven  stars,  and  out  of 
his  mouth  went  a  sharp  two-edged  sword ;  and  his  countenance 

11.  Saving,  What  thou  seesl — And  hearest.  He  both  saw  and  heard.  This 
commana  extends  to  the  whole  book.  AU  the  books  of  the  New  Testament 
were  written  by  the  will  of  Gk)d,  but  none  were  so  expressly  commanded  to  ba 
written ;  in  a  book — So  all  the  revelation  is  but  one  book ;  nor  did  the  letter  to 
ihe  angel  of  each  belong  to  him  or  his  Church  only ;  but  the  whole  book  was 
.sent  to  them  aW;  to  the  Churches — Hereafter  named :  and  through  them  to  ail 
Churches,  in  all  ages  and  nations.  To  Ephesus — Mr.  Thomas  Smith,  who  in 
the  year  1671  travelled  through  all  these  cities,  observes,  that  from  Ephesus  to 
Smyrna  is  fortv-six  English  miles ;  from  Smyrna  to  Pergamos,  sixty-four ;  from 
Perjramosio  Thvatira,  forty-eight;  from  Thyatira  to  Sardis,  thirty-three;  from 
Sardis  to  Philadelphia,  twenty-seven;  from  Philadelphia  to  Laodicea,  about 
forty-two  miles.  i 

19,  13.  And  I  turned  to  Mee  the  voice — That  is,  to  see  him  whose  voice  it  was ; 
and  being  turned,  I  saw — It  seems  the  vision  presented  itself  gradually.  First 
he  heard  a  voice,  and  upon  looking  behind  he  saw  the  golden  candlesUcks,  and 
then  in  the  midst  of  the  candlesticks,  which  were  placed  in  a  circle,  he  saw 
nne  like  a  Son  of  man — That  is,  in  a  human  form.  As  a  man  likewise  our 
Lord  doubtless  appears  in  heaven,  though  not  exactly  in  this  symbolical  man- 
ner, wherein  he  presents  himself  as  the  head  of  his  Church.  He  next  observed 
that  our  Lord  was  dotked  with  a  garment  down  to  the  foot,  and  girt  with  a  golden 
p;irdle — Such  the  Jewish  high  priests  wore.  But  both  of  them  are  here  marks 
of  royal  dignity  likewise;  girt  about  at  the  breast — He  that  is  on  a  journey  girds 
his  loins.  Girding  the  breast  was  an  emblem  of  solemn  rest.  It  seems  that 
the  apostle,  having  seen  all  this,  looked  up  to  behold  the  face  of  our  Lord; 
but  was  beat  back  by  the  appearance  of  his  fuming  eyes,  which  occasioned  his 
more  particularly  observing  his  feet.  Receiving  strength  to  raise  his  eyes 
again,  he  saw  the  stars  in  his  right  hand,  and  the  sword  coming  out  of  nis 
mouth :  but  upon  beholding  the  brightness  of  his  glorious  countenance,  (which 
probably  was  much  increased  since  the  first  glance  the  apostle  had  of  it,)  he/ett 
ai  his  feet  as  dead — During  the  time  that  St.  John  was  discovering  these  several 
particulars,  our  Lord  seems  to  have  been  speaking.  And  doubtless  even  his 
voice  at  the  very  first  bespoke  the  Qod;  though  not  so  insnpportably  as  his 
glorious  appearance. 

14.  His  Mad  and  his  hair — That  is,  the  hair  of  his  head,  not  his  whole  head, 
'\iyere  white  as  white  wool — Like  the  Ancient  of  days,  represented  in  Daniel's 
vision,  chap,  vi,  6.  Wool  is  commonly  supposed  to  be  an  emblem  of  eternity ;  of 
snow — Betokening  his  spotless  purity.  And  his  efes  as  ajlame  i»//r»— Piercing 
through  all  things ;  a  token  of  nis  omniscience. 

15.  And  his  feet  like  fine  brass^Denoi'mg  his  stability  and  strength ;  as  if 
they  burned  in  a  furnace — As  if  having  been  melted  and  refined  they  were  stul 
red  hot ;  and  his  voice — To  the  comfort  of  his  friends  and  the  terror  of  hia 
enemies,  as  the  voice  of  many  waters — Roaring  aloud,  and  bearing  down  all 
before  them. 

16.  And  he  had  in  his  right  hand  seven  stars — In  token  of  his  favour  and  power* 
ful  protection;  and  out  of  his  mouth  went  a  sharp  Uoo-edged  Ao^i— SiffnUying 
his  justice  and  righteous  anger,  continually  pointed  against  his  enexmes  as  a 
sword,  sharp,  to  stab;  two-edged^  to  hew;  amd  his  comitnmuct  wu  as  Um  nm 
shinitk  in  his  strength—YfithoxiX  any  mist  or  cloud. 


tfM  THE  REVELATION. 

17  was  as  the  sun  shineth  in  his  strength.     And  when  I  saw  him  I 
fell  at  his  feet  as  dead:  and  he  laid  his  right  hand  upon  me, 

18  saying,  Fear  not,  I  am  the  First  and  the  Last,  And  he  that  liveth 
and  was  dead,  and  behold  I  am  alive  for  evermore,  and  have 

19  the  keys  of  death  and  of  hades.     Write  the  things  which  thou 
SO  hast  seen,  and  which  are,  and  which  shall  be  hereafter:  The 

mystery  of  the  seven  stars  which  thou  sawest  in  my  right  hand, 
and  0/  the  seven  golden  candlesticks.  The  seven  stars  are 
angels  of  the  seven  Churches ;  and  the  seven  candlesticks  are 
seven  Churches. 


17.  Ar^d  J  fell  at  his  feet  as  dead — Human  nature  not  being  able  to  sustain  so 
glorious  an  appearance.    Thus  was  he  prepared  (like  Daniel  ui'  old,  whom  he 
particularly  resembles)  for  receiving  so  weighty  a  prophecy.    A  great  sinking 
of  nature  usually  precedes  a  large  communication  of  heavenly  things.    St.  John; 
before  our  Lord  suffered,  was  so  intimate  with  him  as  to  lean  on  his  breast, 
to  lie  in  his  bosom.    Yet  now,  near  seventy  years  alter,  the  aged  apostle  is  by 
one  glance  struck  to  the  ground.    What  a  glory  must  this  be !    Ye  sinners,  be 
afraid;  cleanse  your  hands;  purify  your  hearts.    Ye  saints,  be  humble;  pre- 
pare ;  rejoice ;  but  rejoice  unto  him  with  reverence.    An  increase  of  reverence 
toward  this  awful  majesty  can  be  no  prejudice  to  your  ihith.    Let  all  petu- 
lancy,  with  all  vain  curiosity,  be  far  away,  while  you  are  thinking  or  reading 
of  these  things.     And  he  laid  his  right  hand  upon  vu — The  same  wherein 
he  held  the  seven  stars.    What  did  St.  John  then  feel  in  himself  7    Saying, 
Pear  not — His  look  terrifies,  his  speech  strengthens.    He  does  not  call  John 
by  name,  (as  the  angels  did  Zacharias  and  others,)  but  speaks  as  his  well 
Imown  master.    What  follows  is  also  spoken  to  strengtiten  and  encourage 
him.     /  am — When  in  his  state  of  humiliation  he  spoke  of  his  glory,  he 
frequently  spoke  in  the  third  person,  as  Matt,  xzvi,  65.    But  he  now  speak; 
of  his  own  glory,  without  any  veil,  in  plain  and  direct  terms.     The  first  and 
the  last — That  is,  the  one,  eternal  God,  who  is  from  everlasting  to  everlasting, 
Isa.  xli,  4. 

18.  And  he  that  liveth — Another  peculiar  title  of  Gkxi ;  and  I  have  the  keys  of 
death  and  of  hades — That  is,  the  invisible  world  in  the  intermediate  state :  tHe 
body  abides  in  death,  the  soul  in  hades.  Christ  hath  the  keys  of,  that  is,  the 
power  over  both,  killing  or  quickening  of  the  body,  and  disposing  of  the  sool, 
as  it  pleaseth  him.  He  gave  St.  Peter  the  keys  of  the  kingdom  of  heaven ;  bat 
not  the  keys  of  death  or  hades.  How  comes  then  his  supposed  successor  at 
Rome  by  the  keys  of  purgatory  1 

From  the  preceding  description  mostly  are  taken  the  titles  given  Christ  in  the 
following  letters,  particularly  the  first  four. 

19.  Write  the  things  which  thou  hast  seen — This  day :  which  accordingly  are 
written,  chap,  i,  11-18;  and  which  are — The  instructions  relating  to  the  present 
state  of  the  seven  Churches.  These  are  written,  chap,  i,  20;  chap,  iii,  32;  and 
which  shall  be  hereafter — To  the  end  of  the  world;  written  chap.  iv.  1,  dc. 

90.  Write  first  the  mystery — The  mysterious  meaning  of  the  seven  stars — St. 
John  knew  better  than  we  do,  in  how  many  respects  these  stars  were  a  proper 
emblem  of  those  angels :  how  nearly  they  resembled  each  other,  and  how  far 
they  differed  in  magnitude,  brightness,  and  other  circumstances.  T%e  seven  stars 
are  angels  of  the  seven  Churches — Mentioned  in  the  11th  verse.  In  each  Church 
there  was  one  pastor  or  ruling  minister,  to  whom  all  the  rest  were  subordinate. 
This  pastor,  bishop,  or  overseer,  had  the  peculiar  care  over  that  flock ;  on  him 
the  prosperity  of  tnat  congregation  in  a  great  measure  depended ;  and  he  was 
10  answer  for  all  those  souls  at  the  judgment  seat  of  Christ.  And  the  seven 
candlesticks  are  seven  Churches — How  significant  an  emblem  is  this!  For  a 
candlestick,  though  of  gold,  has  no  light  of  itself;  neither  has  any  Chnrch  or 
child  of  man.  But  they  receive  from  Christ  the  light  of  truth,  holiness,  comfort, 
that  it  may  shine  to  all  around  them. 

As  soon  as  this  was  spoken  St.  John  wrote  it  down,  even  all  that  is  contained 
in  this  first  chapter.  Afterward  what  was  contained  in  the  second  and  thir . 
chapters  was  dictated  to  him  in  like  manner. 


CHAPTER  n.  66? 

n.      To  the  angel  of  the  Church  at  Ephesus  write,  These  things 

saith  he  that  holdeth  the  seven  stars  in  his  right  hand,  that 

2  walketh  in  the  midst  of  the  seven  golden  candlesticks.     I  know 

thy  works,  and  thy  labour,  and  thy  patience,  that  thou  canst  not 

bear  evil  men;  and  thou  hast  tried  those  who  say  they  are 

II.  Of  the  following  letters  to  the  angels  of  the  seven  Churches  it  may  be 
necessary  to  speak  first  in  general,  then  particularly. 

Id.  general  we  may  observe,  when  the  JbreuliUs  were  to  receive  the  law  at 
Mount  Sinai  they  were  first  to  be  purified.  And  when  the  kingdom  of  Grod 
was  at  hand  John  the  Baptist  prepared  men  for  it  by  repentance.  In  like 
manner  we  are  prepared  by  these  letters  for  the  worthy  reception  of  this  glorious 
Revelation.  By  following  the  directions  given  herein,  by  expelling  incorrigibly 
wicked  men,  and  putting  away  all  wickedness,  those  Churches  were  prepared  to 
receive  the  precious  depositum.  And  whoever,  in  any  age,  would  profitably  read 
or  hear  it,  must  observe  the  same  admonitions. 

These  letters  are  a  kind  of  sevenfold  preface  to  the  book.  Christ  now  appears 
in  the  form  of  a  man,  (not  yet  under  the  emblem  of  a  lamp,)  and  speaks  mostly 
in  proper,  not  in  figurative  words.  It  is  not  till  chap,  iv,  1,  that  St.  John  enters 
upon  tnat  grand  vision  which  takes  up  the  residue  of  the  book. 

There  is  in  each  of  these  letters, 

1.  A  command  to  write  to  the  angel  of  the  Church. 

2.  A  glorious  title  of  Christ. 

3.  An  address  to  the  angel  of  that  Church,  containing 
A  testimony  of  his  mixed,  or  good,  or  bad  state : 
An  exhortation  to  repentance  or  steadfastness : 

A  declaration  of  what  will  be;  generally,  of  the  Lord's  coming. 

4.  A  promise  to  him  that  overcometh,  together  with  the  exhortation,  He  that 
hath  an  ear  to  hear^  let  him  hear. 

The  address  in  each  letter  is  expressed  in  plain  words ;  the  promise  in  fi^- 
rative.  In  the  address  our  Lord  speaks  to  the  angel  of  each  Church  which 
then  was,  and  to  the  members  thereof  directly:  whereas  in  the  promise  he 
speaks  of  all  that  should  overcome,  in  whatever  Church  or  age,  and  deals  out  to 
tnem  one  of  the  precious  promises  (by  way  of  anticipation)  from  the  last  chapters 
of  the  book. 

II.  1.  Write— So  Christ  dictated  to  him  every  word.  T^hese  things  saith  he 
who  holdeth  the  seven  stars  in  his  right  hand — Such  is  his  mighty  power !  Such 
his  favour  to  them,  and  care  over  them,  that  they  may  indeed  snine  as  stars, 
both  by  purity  of  doctrine  and  holiness  of  life !  Who  walketh — According  to  his 
promise,  /  am  with  you  always^  even  to  the  end  of  the  world ;  in  the  midst  of  the 
golden  candlesticks— Beholding  all  their  works  and  thoughts,  and  rea^  to 
remove  the  candlestick  out  of  its  place — If  any  being  warned,  will  not  repent. 
Perhaps  here  is  likewise  an  allusion  to  the  office  of  the  priests  in  dressing  the 
lamps,  which  was  to  keep  them  always  burning  before  the  Lord. 

2.  /  know — Jesus  knows  all  the  good  and  all  the  evil  which  his  servants  and 
his  enemies  suffer  and  do.  Weighty  word,  I  know !  How  dreadful  will  it  one 
day  sound  to  the  wicked,  how  sweet  to  the  righteous !  The  Churches  and  their 
angels  must  have  been  astonished  to  find  their  several  states  so  exactly  de- 
scribed, even  in  the  absence  of  the  apostle ;  and  could  not  but  aclmowledge  the 
all-seeing  eye  of  Christ  and  of  his  Spirit.  With  regard  to  us,  to  every  one  of 
iLs,  also  ne  saith,  I  know  thy  works!  Happy  is  he  that  conceives  less  good  of 
himself  than  Christ  knows  concerning  him !  And  thy  labour — After  the  general, 
three  particulars  are  named,  and  then  more  largely  described  in  an  inverted 
order : 

1.  Thy  labour.  6.  Thou  hast  borne  for  my  name's  sake,  and  hast  not 

fainted. 

2.  Thy  patience.  5.  Thou  hast  patience. 

3.  Thou  canst  not  4.  Thou  hast  tried  those  who  say  they  are  apostles, 

bear  evil  men.  and  are  not,  and  hast  found  them  liars. 

And  thy  patience — ^Notwithstanding  which  thou  canst  not  bear  that  Incorrigibly 
wicked  men  should  remain  in  the  flock  of  Christ.  And  thou  hast  tried  those  wik# 
fay  they  are  apostles^  and  are  no^— For  the  Lord  hath  not  sent  them. 

42 


666  THS  REVELATION. 

3  apostles,  and  are  not,  and  hast  foimd  them  liars :  And  hast  pa- 
tience, and  hast  borne  for  my  name's  sake,  and  hast  not  fainted. 

4  But  I  have  against  thee,  that  thou  hast  left  thy  first  love.     Re- 

5  member  therefore  from  whence  thou  art  fallen,  and  repent,  and 
do  the  first  works :  if  not,  I  come  to  thee,  and  will  remove  thy 

6  candlestick  out  of  its  place,  unless  thou  repent.  But  thou  hast 
this,  that  thou  hatest  the  works  of  the  Nicolaitans,  which  I  also 
hate.     He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith  to 

7  the  Churches.  To  him  that  overcometh  will  I  give  to  eat  of  the 
tree  of  life,  which  is  in  the  paradise  of  my  God. 

''"■•'  .  .  . 

4.  Bui  J  have  against  tket^  that  thou  hast  left  thy  first  love — That  love  for  which 
all  that  Church  was  so  eminent  when  St.  ran]  wrote  his  epistle  to  them.  He 
need  not  have  left  this :  he  mieht  have  retained  it  entire  to  the  end ;  and  he  did 
retain  it  in  part,  or  there  could  not  have  remained  so  much  of  what  was  com- 
mendable in  him.  But  he  had  not  kept  (as  he  might  have  done)  the  first  tender 
love  in  its  vigour  and  warmth.    Reader,  hast  thoul 

5.  It  is  not  possible  for  any  to  recover  the  first  love  but  by  taking  these  three 
steps :  1.  Remember ;  2.  Repent  /  3.  Do  the  first  works.  Remember  from  whence 
ikim  art  fallen — From  what  degree  of  faith,  love,  holiness^  thou£:h  perhaps  in- 
sensibly ;  and  repent — Which  in  the  very  lowest  sense  implies  a  deep  and  lively 
conviction  of  thy  fall.  Of  the  seven  angels,  two,  at  Ephesus  and  at  Pergamos, 
were  in  a  mixed  state ;  two,  at  Sardis  and  at  Laodicea,  were  greatly  corrupted. 
All  these  are  exhorted  to  repent ;  as  are  the  followers  of  Jezebel  at  Thyatira. 
Two,  at  Smyrna  and  Philadelphia,  were  in  a  flotuishing  state,  and  are  therefore 
onlv  exhorted  to  stead&stness. 

There  can  be  no  state,  either  of  any  pastor.  Church,  or  single  person,  which 
has  not  here  suitable  instructions.  AH,  whether  ministers  or  hearers,  together 
with  their  secret  or  open  enemies,  in  all  places  and  all  ages,  may  draw  nence 
necessary  self-knowledee,  reproof,  commendation,  warning,  or  confirmation. 
Whether  anv  be  as  dead  as  the  angel  at  Sardis,  or  as  much  aUve  as  the  angel 
at  Philadelpnia,  this  book  is  sent  to  him,  and  the  Lord  Jesus  hath  something 
to  say  to  him  therein.  For  the  seven  Churches  with  their  angels  represent  the 
whole  Christian  Church,  dispersed  throughout  the  whole  world,  as  it  subsists 
not  (as  some  have  imagined)  in  one  age  after  another,  but  in  every  age.  This 
is  a  point  of  deep  importance,  and  alwajrs  necessary  to  be  remembered ;  that 
these  seven  Churches  are,  as  it  were,  a  sample  of  the  whole  Church  of  Christ, 
as  it  was  then,  as  it  is  now,  and  as  it  will  be  in  all  ages.  Do  the  first  ttarks- 
Outwardly  and  inwardly,  or  thou  canst  never  regain  the  first  love:  But  if  net — 
By  this  word  is  the  warning  sharpened  to  those  five  Churches  which  are  called 
to  repent ;  (for  if  Ephesus  was  threatened,  how  much  more  shall  Sardis  and 
Laodicea  be  afraid,)  and  according  as  the^  obey  the  call  or  not,  there  is  a  pro- 
mise or  a  threatening,  chap,  ii,  5,  16,  22;  iii,  3,  20.  But  even  in  the  threatening 
the  promise  is  imbued,  in  case  of  true  repentance.  /  come  to  thee,  and  leill 
ftmove  thy  candlestick  out  of  its  place — I  will  remove,  unless  thou  repent,  the 
ilock  now  under  thy  care  to  another  place,  where  they  shall  be  better  taken  care 
of.  But,  from  the  flourishing  state  of  the  Church  of  Ephesus  after  this,  there 
is  reason  to  believe  he  did  repent. 

6.  But  thou  hast  this — Divine  grace  seeks  whatever  may  help  him  that  is 
(alien  to  recover  his  standing;  thiat  thou  hatest  the  works  of  the  Nicolait^ins — 
Probably  so  called  from  Nicolas,  one  of  the  seven  deacons.  Acts  vi,  5.  Their 
doctrines  and  lives  were  equallv  corrupt.  They  allowed  Ine  most  abominable 
lewdness  and  adulteries,  as  well  as  sacrificing  to  idols ;  all  which  they  placed 
among  things  indificrent,  and  plead  for  as  branches  of  Christian  liberty. 

7.  He  that  hath  an  ear^  let  nim  hear — ^Every  man,  whoever  can  hear  at  all, 
ought  carefully  to  hear  this.  What  the  Spirit  saith — In  these  great  and  precious 
promises,  to  the  Churches — And  in  them  to  every  one  that  overcometh;  that 
eoeth  on  from  faith  to  faith,  and  by  faith  to  full  victory  over  the  world,  and  the 
flesh,  and  the  devil. 

■   In  these  seven  letters  twelve  promises  are  contained,  which  are  an  extract  of 
all  the  promises  of  God.    Some  of  them  are  not  expressly  mentioned  again  in 


CHAPTER  U.  660 

8  And  to  the  angel  of  the  Church  at  Smyrna  write,  These  things 

9  saith  the  First  and  the  Last,  who  was  dead  and  is  alive ;  I  know 
thy  works,  and  thy  affliction  and  poverty,  (hut  thou  art  rich,) 
and  the  reviling  of  those  who  say  they  are  Jews,  and  are  not, 

10  but  a  synagogue  of  Satan.  Fear  none  of  those  things  which 
thou  art  about  to  suffer ;  behold  the  devil  is  about  to  cast  some 
of  you  into  prison,  that  ye  may  be  tried,  and  ye  shall  have  afflic- 
tion ten  days :  Be  thou  faithful  unto  death,  and  I  will  give  thee 

11  the  crown  of  life.  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  Churches :  He  that  overcometh  shall  not  be 
hurt  by  the  second  death. 

this  book,  as  the  hidden  manna^  the  inscription  of  the  name  of  the  New  Jerv^ 
totem,  the  silting  upon  the  throne.  Some  resemble  what  is  afterward  mentioned, 
as  the  hidden  name,  chap.  xix.  13 ;  the  ruling  the  nations,  chap,  xix,  15 ;  the 
morning  star,  chap,  xxii,  16.  And  some  are  expressly  mentioned,  as  the  tree  of 
life,  chap,  xxii,  2.  Freedom  from  the  second  death,  chap,  xx,  6 ;  the  name  in  the 
book  of  life,  chap,  xx,  16;  xxi,  27;  the  remaining  in  the  temple  of  God,  chap,  vii, 
15;  the  Inscription  of  the  name  of  God  and  of  the  Lamb,  chap,  xiv,  1;  xxii,  4. 
In  these  promises  sometimes  the  enjoyment  of  the  highest  ^oods,  sometimes 
deliverance  from  the  greatest  evils,  is  mentioned.  And  each  implies  the  other, 
so  that  where  either  part  is  expressed,  the  whole  is  to  be  understood.  That 
part  is  expressed  which  has  most  resemblance  to  the  virtues  or  works  of  him 
that  was  spoken  to  in  the  letter  preceding.  To  eat  of  the  tree  of  life — The  first 
thing  promised  in  these  letters,  is  the  last^  and  the  highest  in  the  accomplish  • 
ment,  chap,  xxii,  2,  14,  19.  The  tree  of  Itfe,  and  the  water  of  life,  go  together, 
chap,  xxii,  1,  2;  both  implyinp^  the  livmg  with  God  eternally:  in  the  paradise 
of  my  God — The  word  paradise  means  a  garden  of  pleasure.  In  the  earthly 
paradise  there  was  one  tree  of  life :  there  are  no  other  trees  in  the  paradise 
of  God. 

8.  These  things  saith  the  First  and  the  Last,  who  was  dead  and  is  alive — How 
directly  does  this  description  tend  to  confirm  him  against  the  fear  of  death !  ver. 
10, 11.  Even  with  the  comfort  wherewith  St.  John  himself  was  comforted, 
chap,  i,  17,  18,  shall  the  angel  of  this  Church  be  comforted. 

9.  /  know  thy  affliction  and  poverty^A  poor  prerogative  in  the  eyes  of  the 
world !  The  angel  at  Philadelphia  likewise  nad  in  their  sight  but  a  little  strens^th. 
And  yet  these  two  were  the  most  honourable  of  all  in  the  eyes  of  the  Lord. 
But  tkou  art  rich — In  faith  and  love,  gf  more  value  than  all  the  kingdoms  of  the 
earth.  Who  say  they  are  Jncs — God*s  ovm  people ;  and  are  not — They  are  not 
Jews  inwardly,  not  circumcised  in  heart:  but  a  synagogue  of  Satan — Who,  like 
them,  was  a  liar  and  a  murderer,  from  the  beginning. 

10.  The  first  and  last  words  of  this  verse  are  particularly  directed  to  the 
minister ;  whence  we  ma^r  gather,  that  his  suffering  and  the  affliction  of  the 
Church  were  at  the  same  time,  and  of  the  same  continuance.  Fear  none  of  those 
things  which  thou  art  about  to  suffer — Probably  by  means  of  the  felse  Jews.  Be-' 
AoZ£-This  intimates  the  nearness  of  the  affliction.  Perhaps  the  ten  days  began 
on  the  very  day  that  the  Revelation  was  read  at  Smyrna,  or  at  least  very  soon 
after.  The  devil — Who  sets  all  persecutors  to  wort ;  and  these  more  particu- 
larly: iJ  about  to  cast  some  of  you — Christians  at  Smyrna;  where,  in  the  first 
ages,  the  blood  of  many  martyrs  was  shed :  into  prison,  that  ye  may  be  tried— 
To  your  unspeakable  advantage,  1  Pet.  iv,  12-14 :  and  ye  shall  have  affliction— 
Either  in  your  own  persons,  or  by  sympathizing  with  your  brethren :  ten  days 
— (Literally  taken)  in  the  end  of  Domitian*s  persecution,  which  was  stopped  by 
the  edict  of  the  Emperor  Nerva.  Be  thou  faUhfvi — Our  Lord  does  not  say,  till 
I  come,  as  in  the  other  letters,  but  utUo  e^a/£--Signifying  that  the  angel  of 
this  Church  should  quickly  after  seal  his  testimony  with  his  blood ;  fifty  years 
before  the  martyrdom  of  Polycarp,  for  whom  some  have  mistaken  him :  and  I 
will  give  thee  the  crown  of  life — The  peculiar  reward  of  them  who  tue  Jfaithful 
umto  death. 

11.  The  second  death— The  lake  offi/re^  the  portion  of  the  fearful^  who  do  not 
overcome,  chap,  xxi,  8. 


MO  THE  REVELATION. 

12  And  to  the  angel  of  the  Church  at  Pergamos  write.  These 

13  things  saith  he  who  hath  the  sharp  two-edged  sword.  I  know 
thy  works,  and  where  thou  dwellest,  where  the  throne  of  Satan 
18 ;  and  thou  holdest  fast  my  name,  and  hast  not  denied  my  faith, 
in  the  days  wherein  Antipas  wds  my  faithful  witness,  who  was 

14  slain  among  you  where  Satan  dwelleth.  But  I  have  a  few  things 
against  thee,  that  thou  hast  there  them  that  hold  the  doctrine  of 
Balaam,  who  taught  Balak  to  cast  a  stumbling  block  before  the 
sons  of  Israel,  to  eat  things  sacrificed  to  idols,  and  to  commit 

15  fornication.     In  like  manner  thou  also  hast  them  that  hold  the 

16  doctrine  of  the  Nicolaitans,  which  I  hate.  Repent  therefore ;  if 
not,  I  come  to  thee,  and  will  fight  against  them  with  the  sword 

17  of  my  mouth.  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  Churches.  To  him  that  overcometh  will  I 
give  of  the  hidden  manna,  and  will  give  him  a  white  stone, 
and  on  the  stone  a  new  name  written,  which  none  knoweth,  but 
he  that  receiveth  it. 

18  And  to  the  angel  of  the  Church  at  Thyatira  write.  These 
things  saith  the  Son  of  God,  who  hath  eyes  as  a  flame  of  fire, 

12.  The  swordr—'WiiYL  which  I  will  cut  of!  the  impenitent,  ver.  16. 

13.  Where  the  throne  of  Satan  is — Pergamos  was  above  measure  given  to 
idolatry :  so  Satan  had  his  throne  and  full  residence  there-  T^ou  holdest  fast  my 
name — Openly  and  resolutely  confessing  me  before  men :  in  the  days  teherein 
Antipas — Martyred  under  Domiiian ;  was  my  failh/ul  witness — Happy  is  he  to 
whom  Jesus,  the  faithful  and  true  witness,  giveth  such  a  testimony! 

14.  But  thou  hast  there — Whom  thou  oughtest  immediately  to  have  cast  out 
from  the  flock :  them  that  hold  the  doctrine  of  Balaam — Doctrine  nearly  resem- 
bling his:  who  taught  Balak — And  the  rest  of  the  Moabites,  to  cast  a  stumblinf^ 
block  before  the  sons  of  Israel — They  are  generally  termed  the  children,  but  here 
the  sons  of  Israel^  in  opposition  to  the  daughters  of  Moab,  by  whom  Balaam 
enticed  them  to  fornication  and  idolatry:  to  eat  things  sacrificed  to  idols — 
Which,  in  so  idolatrous  a  city  as  Pergamos^was  in  the  highest  de|rree  hurtful 
to  Christianity :  and  to  commit  fornication — Which  was  constantly  joined  with 
the  idol  worship  of  the  heathens. 

15.  In  like  manner  thou  also — As  well  as  the  angel  at  Ephesus;  host  them 
that  hold  the  doctrine  of  the  Nicolaitans— And  thou  sufierest  tnem  to  remain  in 
the  flock. 

16.  If  not^  I  come  to  thee — Who  wilt  not  wholly  escape  when  I  pimish  them ; 
and  will  fight  with  them — Not  with  the  Nicolaitans,  who  are  mentioned  only  by 
the  by;  but  the  followers  of  Balaam;  with  the  sword  of  my  m^nith — With  my  just 
and  nerce  displeasure.  Balaam  himself  was  first  withstood  hy  the  angel  of  the 
Lord  with  his  sword  drawn,  Num.  xzii,  23,  and  afterward  slain  with  the  sword. 
Num.  xxxi,  8. 

17.  To  him  that  overcometh — And  eateth  not  of  those  sacrifices ;  will  I  give 
of  Uu  hidden  manna — Described  John  vi.  The  new  name  answers  to  this :  ii  is 
now  hid  with  Christ  in  Ood.  The  Jewish  manna  was  kept  in  the  ancient  ark 
of  the  covenant.  The  heavenly  ark  of  the  covenant  appears  tmder  the  trumpet 
of  the  seventh  angel,  chap,  xi,  19,  where  also  the  hidden  manna  is  mentioned 
again.  It  seems  properly  to  mean  the  full,  glorious,  everlasting  fruition  of  God. 
And  I  wiU  give  him  a  white  stone — The  ancients,  on  many  occasions,  gave  their 
votes  on  judgment  by  small  stones :  by  black  they  condemned ;  by  white  ones 
they  acquitted.  Sometimes  also  they  wrote  on  small,  smooth  stones.  Here  may 
be  an  allusion  to  both.  And  a  new  name — So  Jacob,  after  his  victory,  gained  the 
new  name  of  Israel.  Wouldst  thou  know  what  thy  new  name  will  be :  the  way 
to  this  is  plain ;  overcome.  Till  then  all  thy  inquines  are  vain.  Thou  wilt  then 
read  it  on  the  white  stone. 

18.  And  to  the  angel  of  the  Church  at  Thyatira — Where  the  fkithfbl  were  but 
a  little  flock;  thest  things  saith  the  Son  if  CM— See  how  great  be  is,  who 


CHAPTER  n.  661 

10  and  his  feet  like  fine  brass.  I  know  thy  love  and  faith,  and  thy 
service  and  patience,  and  thy  last  works  more  than  the  first. 

20  But  I  have  against  thee,  that  thou  sufierest  that  woman  Jezebel, 
who  calleth  herself  a  prophetess,  and  teacheth  and  seduceth  my 
servants  to  commit  fornication,  and  to  eat  things  sacrificed  to 

21  idols :  And  I  gave  her  time  to  repent  of  her  fornication ;  but  she 

22  will  ROt  repent.  Behold,  I  will  cast  her  into  a  bed,  and  them 
that  commit  adultery  with  her,  into  great  affliction,  unless  they 

23  repent  of  her  works.  And  I  will  kill  her  children  with  death ; 
and  all  the  Churches  shall  know  that  I  am  he  who  searcheth  the 
reins  and  hearts ;  and  I  will  give  you,  every  one,  according  to 

24  your  works.  But  I  say  to  you,  the  rest  that  are  at  Thyatira,  As 
many  as  do  not  hold  this  doctrine,  who  have  not  known  the 

appeared  like  a  Son  of  man!  chap,  i,  12.  Wko  hath  eyes  as  a  fiame  of  fire — 
Searching  ike  reins  and  the  hearty  ver.  23;  and  his  feet  like  fine  Itrass — Denoting 
his  immense  streru^th.  Job  comprises  both  these,  his  wisdom  to  discern  what- 
ever is  amiss,  and  his  power  to  avenge  it,  in  one  sentence,  chap,  xlii,  2.  No 
thought  is  hidden  from  Am,  and  he  can  do  all  things. 

19.  /  know  thy  love — How  different  a  character  is  this  from  that  of  the  angel 
of  the  Church  at  Ephesusi  The  latter  could  not  bear  the  wicked,  and  hated 
the  works  of  the  Nicolaitans ;  but  had  left  his  first  love  and  first  works.  The 
former  retained  his  first  love,  and  had  more  and  more  works,  but  did  bear  the 
wicked,  did  not  withstand  them  with  becoming  vehemence.  Mixed  characters 
both;  yet  the  latter,  not  the  former,  is  reproved  for  his  fall,  and  commanded 
to  repent:  and  faiths  and  thy  service^  and  patience — Love  is  shown,  exercised, 
and  improved,  by  serving  Grod  and  our  neighbour;  so  is  faith  by  patience  and 
good  works. 

20.  But  thou  suffcrest  that  woman  Jezebel — Who  ought  not  to  teach  at  all, 
1  Tim.  ii,  12,  to  teach  and  seduce  my  servants — At  Pergamos  were  many  fol- 
lowers of  Balaam ;  at  Thyatira,  one  grand  deceiver.  Many  of  the  ancients  have 
delivered,  that  this  was  the  wife  of  the  pastor  himself  Jezebel  of  old  led  the 
people  of  Qod  to  open  idolatry.  This  Jezebel  (filly  called  by  her  name  from 
the  resemblance  between  their  works)  led  them  to  partake  in  the  idolatry  of  the 
heathens.  This  she  seems  to  have  done  by  first  enticing  them  to  fornication, 
just  as  Balaam  did ;  whereas  at  Pergamos  they  were  first  enticed  to  idolatry, 
and  afterward  to  fornication. 

21.  And  J  gave  her  time  to  repent — So  great  is  the  power  of  Christ:  Imt  she 
will  not  repent^SOf  though  repentance  is  the  gift  of  Uod,  man  may  refuse  it : 
Grod  will  not  compel. 

22.  I  will  cast  her  into  a  bed — into  great  affliction^  and  them  that  commit  either 
carnal  or  spiritual  adultery  with  her^  unless  they  repent — She  had  her  time  before : 
of  her  works— Those  to  which  she  had  enticed  them,  and  which  she  had  com- 
mitted with  them. 

It  is  observable,  the  angel  of  the  Church  at  Thyatira  was  only  blamed  for 
suflfering  her.  This  fault  ceased  when  Qod  took  vengeance  on  her.  Therefore 
he  is  not  expresslv  exhorted  to  repent,  though  it  is  implied. 

23.  And  J  will  fnll  her  chUdrcjir— Those  which  she  hath  borne  in  adultery,  and 
them  whom  she  hath  seduced;  with  death — This  expression  denotes  death  by  the 
plague,  or  by  some  manifest  stroke  of  God's  hani  Probably  the  remarkable 
vengeance  taken  on  her  children  was  the  token  of  the  certainty  of  all  the  rest : 
and  aU  the  Churches — To  which  thou  now  writest,  shaU  know  thai  J  search  the 
reins — The  desires,  and  hearts — Thoughts. 

24.  Bid  I  say  to  you.  who  do  not  hold  this  doctrine — Of  Jezebel ;  who  have 
not  known  the  depths  of  Satan — O  happy  ignorance !  as  they  speak — That  were 
continually  boasting  of  the  deev  things  which  they  taught.  Our  Lord  owns 
they  were  deep^  even  deep  as  hell ;  for  they  were  the  very  depths  of  Satan. 
Were  these  the  same  of  which  Martin  Luther  speaks  1  *Tis  well  if  there  are 
not  some  of  his  countrymen,  now  in  England,  who  know  them  too  well :  /  will 
lay  upon  you  no  other  burdetk-^ThMu  that  you  have  already  soffeFed  from  Jezebel 
and  her  adherents. 


(m  THE  REVELATION. 

depths  of  Satan,  as  ihej  speak,  I  will  lay  apon  you  no  other 

25  hurden.     But  what  ye  have,  hold  fast  till  I  come.     And  he  that 

26  overcometh,  and  keepcth  my  works  unto  the  end,  to  him  will  I 

27  give  power  over  the  nations,  (And  he  shall  rule  them  with  m  rod 
of  iron ;  they  shall  be  dashed  in  pieces  like  a  potter's  vessel,)  as 

28  I  also  have  received  from  my  Father.     And  I  will  give  him  the 

29  morning  star.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
saith  to  the  Churches. 

III.  And  to  the  an^el  of  the  Church  at  Sardis  write.  These  things 
saith  he  that  hath  the  seven  spirits  of  God,  and  the  seven  stars* 
I  know  thy  works,  that  thou  hast  a  name  that  thou  livest,  but  art 

2  dead.  Be  watchful,  and  strengthen  the  things  which  remain, 
which  are  ready  to  die ;  for  I  have  not  found  thy  worics  com- 

3  plete  before  my  God.  Remember  therefore  how  thou  hast  re- 
ceived and  heard,  and  hold  fast,  and  repent.  If  thou  watch  not 
I  will  come  as  a  thief,  and  thou  shalt  not  know  at  what  hour  I 
will  come  upon  thee.  Yet  thou  hast  a  few  names  in  Sardis,  who 
have  not  defiled  their  garments ;  and  they  shall  walk  with  roe  in 

6  white  :  they  are  worthy.  He  that  overcometh,  he  shall  be  clothed 
in  white  raiment ;  and  I  will  not  blot  his  name  out  of  the  book 
of  life,  and  I  will  confess  his  name,  before  my  Father  and  before 

6  his  angels.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
saith  to  the  Churches. 

95.  What  ye — Both  the  an^l  and  the  Church  have. 

86.  Mjf  vmrks — Those  which  I  have  commanded ;  to  him  will  I  give  pawet 
over  the  natiojis—Tha^,  is,  I  will  give  him  to  share  with  me  in  that  gtorious  vic- 
tory which  the  Father  hath  promised  me  over  all  the  nations  who  as  yet  resist 
me,  Psalm  ii,  8,  9. 

in.  And  he  shall  rule  them — That  is,  shall  share  with  me  when  I  do  this ;  tntJk 
a  rod  of  iron — With  irresistible  power,  employed  on  those  only  who  will  noc 
otherwise  submit ;  who  will  hereby  be  dashed  in  pieces — Totally  conquered. 

S8.  /  urill  give  him  the  morning  star — Thou,  O  Jesus,  art  the  morning  star. 
O  give  thjTsclf  to  me !  Then  will  I  desire  no  sun,  only  thee,  who  art  the  sun 
also.  He  whom  this  star  enlightens,  has  always  morning  and  no  evening.  The 
duties  and  promises  here  answer  each  other.  The  valiant  conqueror  has  power 
over  the  stubborn  nations.  And  be  that,  aAer  having  conquered  his  enemies, 
keeps  the  words  of  Christ  to  the  end,  shall  have  the  morning  star — An  unspeak- 
able brightness  and  peaceful  dominion  in  him. 

in.  1.  The  seven  spirits  of  God — The  Holy  Spirit,  from  whom^ alone  all  spi- 
ritual life  and  strength  proceed :  and  the  seven  stars — Which  are  subordinate  ta 
him :  thou  hast  a  name  that  thou  livest — A  fair  reputation,  a  goodly  outside  ap- 
pearance. But  that  Spirit  seeth  through  all  things,  and  every  empty  appearance 
vanishes  before  him. 

2.  T%«  things  which  remain — In  thy  soul ;  knowledge  of  the  truth,  good  de« 
sires,  and  convictions :  which  are  ready  to  die — Wherever  pride,  indolence,  or 
levity  revives,  all  the  fruits  of  the  Spirit  are  ready  to  die. 

3.  Remember  how — Humbly,  zealously,  seriously,  thou  didst  receive  the  ^ace 
of  Gk)d  once,  and  hear — His  word ;  and  holdfcfst — The  grace  thou  hast  received; 
and  repent — According  to  the  word  thou  hast  heard. 

4.  Yet  thou  hast  a  mo  names — That  is,  persons.  But  though  few,  they  had 
not  separated  themselves  from  the  rest ;  otherwise  the  angel  of  Sardis  would  not 
have  had  them.  Yet  it  was  no  virtue  of  his,  that  they  were  unspotted  j  whereas 
it  was  his  fault  that  they  were  but  few :  who  have  not  defiled  their  garments — 
Either  by  spotting  themselves,  or  by  partaking  of  other  men*s  sins :  they  shait 
valk  with  me  in  white— In  joy,  in  perfect  holiness ;  in  glory ;  they  are  worthy — A 
few  good  among  many  bad,  are  doubly  acceptable  to  Qod.  O  how  much  happier 
is  this  worthiness  than  that  mentionea,  chap,  zvi,  6. 

5.  He  shall  be  clothed  in  white  raiment — The  colour  of  victory,  joy,  and  trimapli 


CHAPTER  m.  663 

7  And  to  the  angel  of  the  Church  at  Philadelphia  write,  These 
things  saith  the  Holy  One,  the  True  One,  he  that  hath  the  key 
of  David,  he  that  opencth,  and  none  shutteth,  and  shutteth,  and 

8  none  openeth :  I  know  thy  works,  (behold,  I  have  given  before 
thee  an  opened  door,  none  can  shut  it,)  that  thou  hast  a  little 
strength,  and  hast  kept  my  word,  and  hast  not  denied  my  name. 

0  Behold,  I  bring  them  of  the  synagogue  of  Satan,  who  say  they 
are  Jews,  and  are  not,  but  lie ;  behold,  I  will  make  thein  come 
and  bow  down  before  thy  feet,  and  know  that  I  have  loved  thee : 

10  Because  thou  hast  kept  the  word  of  my  patience,  I  also  will  keep 
thee  from  the  hour  of  temptation,  which  shall  come  upon  the 

11  whole  world,  to  try  them  that  dwell  upon  the  earth.  I  come 
quickly.     Hold  fast  what  thou  hast,  that  none  take  thy  crown. 

12  He  that  overcometh,  I  will  make  him  a  pillar  in  the  temple  of 
my  God,  and  he  shall  go  out  no  more :  and  I  will  write  upon 
him  the  name  of  my  God  and  the  name  of  the  city  of  my  God, 
the  New  Jerusalem,  which  cometh  down  out  of  heaven  from  ray 

13  God,  and  my  new  name.  He  that  hath  an  car,  let  him  hear 
what  the  Spirit  saith  to  the  Churches. 

■  I  -  J  -  -■ * 

and  I  will  not  blot  his  name  out  of  the  book  of  life — Like  that  of  the  angel  of  the 
Charch  at  Sardis,  but  he  shall  live  for  ever.  /  will  confess  hi€  name — As  one 
of  my  faithful  servants  and  soldiers. 

7.  The  Holy  One^  the  True  One — Two  great  and  glorious  names.  He  that  hath 
the  key  of  David — A  master  of  a  family,  or  a  prince,  has  one  or  more  keys 
wherewith  he  can  open  and  shut  all  the  doors  of  his  house  or  palace.  So  had 
David  a  key,  (a  token  of  right  and  sovereignty,^  which  was  afterward  adjudged 
to  Eliakim,  Isaiah  xxii,  22.  Much  more  has  CnrLst,  the  Son  of  David,  the  key 
of  the  spiritual  city  of  David,  the  New  Jerusalem:  the  supreme  right,  power,  and 
authority,  as  in  his  own  house.  He  openeth  this  to  all  that  overcome,  and  none 
shutteth — He  shutteth  it  against  all  the  fearful;  and  none  openeth — ^Likewise, 
when  he  openeth  a  door  on  earth  for  his  work  or  his  servants,  none  can  shut ; 
and  when  ne  shutteth  against  whatever  would  hurt  or  defile,  none  can  open. 

8.  /  have  given  before  thee  an  open  door — To  enter  into  the  joy  of  thy  Lord, 
and  meantime  to  go  on  unhindered  in  every  good  work.  Tiiu  hast  a  little 
strength — But  little  outward  human  strength:  a  little,  poor,  mean,  despicable 
company.    Yet  thou  hast  kept  my  word — Both  in  judgment  and  practice. 

9.  Behold  /—Who  have  all  power ;  and  they  must  then  comply ;  /  wiU  make 
th^m  come  and  bow  down  before  thy  feet — Pay  thee  the  lowest  homage,  and  know 
— At  length,  that  all  depends  on  mv  love,  and  that  thou  hast  a  place  therein.  O 
how  oden  does  the  judgment  of  the  people  turn  quite  around,  when  the  Lord 
luoketh  upon  them !  Job  zlii,  7. 

10.  Because  thou  hast  kept  the  word  of  my  patience — The  word  of  Christ  is  in- 
deed a  word  of  j^tience ;  /  also  will  keep  thee — O  happy  exemption  from  that 
spreading  calamity !  fr&ni  the  hour  of  temptation^— So  tnat  thou  shalt  not  enter 
into  temptation,  but  it  shall  pass  over  thee.  The  hour  denotes  the  short  time  of 
its  continuance,  that  is,  at  any  one  place.  At  every  one  it  was  very  sharp,  though 
short,  wherein  the  ^reat  tempter  was  not  idle,  chap,  ii,  10,  which  hour  shall  come 
upon  the  whole  earth — The  whole  Roman  empire.  It  went  over  the  Christians 
and  over  the  Jews  and  heathens ;  though  in  a  very  different  manner.  This  was 
the  time  of  the  persecution  under  the  seemingly  virtuous  Emperor  Trajan.  The 
two  preceding  persecutions  were  under  those  monsters,  Nero  and  Domitian. 
But  Traian  was  so  admired  for  his  goodness,  and  his  persecution  was  of  such  a 
nature  that  it  was  a  temptation  indeed,  and  did  thoroughly  try  them  that  dwelt 
upon  the  earth. 

11.  Thy  crown — Which  is  ready  for  thee  if  thou  endure  to  the  end. 

12.  /  will  make  him  a  pillar  in  the  temple  of  my  God — I  will  fix  him  as  beau- 
tiful, as  useful,  and  as  immovable  as  a  pillar  in  the  Church  of  God:  and  he  shaU 
go  out  no  more — But  shall  be  holy  ana  happy  for  ever.  And  I  will  write  upon 
kirn  the  name  of  my  OodSo  that  the  nature  and  image  of  Gk>d  shaU  appear 


664  THE  REVELATION. 

14  And  to  the  angel  of  the  Church  at  Laodicea  write.  These 
things  saith  the  Amen,  the  faithful  and  true  witness,  the  begin- 

15  ning  of  the  creation  of  God.     I  know  thy  works,  that  thou  art 

16  neiUier  cold  nor  hot ;  O  that  thou  wert  cold  or  hot !  So  because 
thou  art  lukewarm,  and  neither  cold  nor  hot,  I  will  spue  thee 

17  out  of  my  mouth.  Because  thou  sayest,  I  am  rich,  and  have 
enriched  myself,  and  have  need  of  nothing,  and  knowest  not  that 
thou  art  wretched,  and  pitiable,  and  poor,  and  blind,  and  naked. 

18  I  counsel  thee  to  buy  of  me  gold  purified  in  the  fire,  that  thou 
mayest  be  rich ;  and  white  raiment,  that  thou  mayest  be  clothed, 
and.the  shame  of  thy  nakedness  may  not  appear :  and  eye  salve 

10  to  anoint  thine  eyes,  that  thou  mayest  see.  Whomsoever  I  love, 
20  I  rebuke  and  chasten :  be  zealous  and  repent.    Behold,  I  stand 

at  the  door  and  knock :  if  any  man  hear  my  voice  and  open  the 

door,  I  will  come  in  to  him,  and  sup  with  him,  and  he  with  me. 
31  He  that  overcometh,  I  will  give  him  to  sit  with  me  on  my  throne, 

as  I  also  have  overcome,  and  sat  down  with  my  Father  on  his 
22  throne.     He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 

to  the  Churches. 

visibly  upon  him.  And  the  name  of  the  ciiy  of  my  God — GKvinff  him  a  title  to 
dwell  in  the  New  Jerusalem ;  and  my  new  name — A  share  in  toat  joy  which.  I 
entered  into,  after  overcoming  all  my  enemies. 

14.  T\)  the  angel  of  the  Church  at  Laodicea — For  these  St.  Paul  had  had  a 
great  concern,  Col.  ii.  1.  These  things  saith  the  Amen — That  is  the  true  One, 
Uie  God  of  truth ;  the  beginning — The  author,  prince,  and  ruler  of  the  creation 
sf  Ood—Of  all  creatures;  the  beginning,  or  author,  by  whom  GkKi  made 
tnem  all. 

1  .  /  know  thy  works— Thy  disposition  and  behavioiu-,  though  thou  knowest 
it  not  thyself;  that  thou  art  neither  cold — An  utter  stranger  to  the  things  of  Ciod, 
having  no  care  or  thought  about  them;  nor  hot — As  boiling  water:  so  ought 
we  to  be  penetrated  and  heated  by  the  fire  of  love.  O  that  thou  wert^^This 
wish  of  our  Lord  plainly  im{)lies  that  he  does  not  work  on  us  irresistibly,  as 
the  fire  does  on  the  water  which  it  heats ;  cold  or  hot — ^Even  if  thou  wert  cold, 
without  any  thought  or  profession  of  religion,  there  would  be  more  hope  of  thy 
recovery. 

16.  So  because  thou  art  luketoarm — The  effect  of  lukewarm  water  is  well 
known;  J  will  spue  thee  out  of  my  movih — I  will  utterly  cast  thee  from  me;  that 
is,  unless  thou  repent. 

17.  Because  thou  sayest — Therefore  /  counsel  thee,  &c.  /  am  rich — In  g^iU 
and  grace,  as  well  as  worldly  goods.  And  knowest  not  that  thou  art — In  God's 
account,  wretched  and  pitiable. 

18.  1  counsel  thee — ^Who  art  poor,  and  hlind^  and  nakedj  to  buy  ^y/*  me— Without 
money  or  price,  gold  purified  in  the  fire — True  living  faith,  which  is  purified 

in  the  furnace  of  affliction;  and  white  raimeiU — True  holiness,  and  eye  salve 

Spiritual  illumination;  the  unction  of  the  Holy  One,  which  teacheth  all  things. 

19.  Whomsoever  I  ^pf— Even  thee,  thou  poor  Laodicean !  O  how  much  has 
his  unwearied  love  to  do  1  / rebuke — For  wnat  is  past:  ar^  chasten — That  they 
may  amend  for  the  time  to  come. 

w.  J  stand  at  the  door  and  knock — Even  at  this  instant ;  while  he  is  speaking 
this  word ;  If  any  man  open — Willingly  receive  me :  /  will  sup  with  him — Re- 
freshing  him  with  my  graces  and  gifis,  and  delighting  myself  in  what  I  have 
given;  and  he  with  me — In  life  everlasting. 

31.  /  will  give  him  to  sit  with  me  on  my  throne — In  unspeakable  happiness  and 
glory.  Elsewhere  heaven  itself  is  termed  the  throne  ot  God.  But  this  throne 
u  in  heaven. 

22.  He  that  hath  an  ear,  let  him  hear,  &c.  This  stands  in  the  three  former 
letters  before  the  promise;  in  the  four  latter,  after  it:  clearly  dividing  the  seven 
into  two  parts,  the  first  containing  three,  the  last  four  letters.  The  titles  given 
our  Lord  in  the  three  former  letters  peculiarly  respect  his  power  after  his  resur* 


.  CHAPTER  IV.  666 

lY.     After  these  things  I  saw,  and  behold,  a  door  opened  in  heaven, 

and  the  first  voice  which  I  had  heard,  as  of  a  trumpet  talking 

with  me,  said,  Come  up  hither,  and  I  will  show  thee  things 

2  which  must  be  hereafter.     And  immediately  I  was  in  the  Spirit, 

and  behold  a  throne  was  set  in  heaven,  and  one  sitting  on  the 

rection  and  ascension,  particularly  over  his  Church ;  those  in  the  four  latter  his 
Divine  glory,  and  unity  with  the  Father  and  the  Holy  Spirit.  Again,  this  word 
being  placed  before  the  promises  in  the  three  former  letters,  excludes  the  false 
apostles  at  Ephesus,  the  false  Jews  at  Smyrna,  and  the  partakers  with  the  hea- 
thens at  Pergamos.  f^om  having  any  share  therein.  In  the  four  latter  being 
5 laced  after  them,  it  leaves  the  promises  immediatelv  joined  with  Christ's  acU 
ress  to  the  angel  of  the  Church :  to  show  that  the  fulfilling  of  these  was  near : 
whereas  the  others  reach  beyond  the  end  of  the  world.  It  should  be  observed 
that  the  overcoming  or  victory,  (to  which  alone  these  peculiar  promises  are  an- 
nexed,) is  not  the  ordinary  victory  obtained  by  every  believer,  out  a  s|>ecial  vic- 
tory over  great  and  peculiar  temptations,  by  those  that  are  strong  in  faith. 

Chap.  iv.  We  are  now  entering  on  the  main  prophecy:  the  wnole  Revelation 
may  be  divided  thus : 

The  1st,  2d,  and  3d  chapters  contain  the  introduction ; 

The  4th  and  5th,  the  proposition : 

The  6th,  7th,  8th,  and  9th,  describe  things  which  are  already  ftilfilled; 

The  10th-14th,  things  which  are  now  f\ilfillinff ; 

The  15th-19th,  things  which  will  be  fulfilled  shortly ; 

The  dOth.  21st,  22d.  things  at  a  greater  distance. 

IV.  1.  After  these  tkings^As  it  he  had  said,  after  I  had  written  these  letters 
from  the  mouth  of  the  Lord.  By  the  particle  and,  the  several  parts  of  this  pro- 
phecy are  usually  connected :  by  the  expression  after  these  things^  they  are  dis- 
tinguished from  each  other,  chap.  '^,  9;  xix,  1,  by  that  expression,  ani  ajfter 
these  things  they  are  distinguished  and  yet  connected,  chap,  vii,  1 ;  xv,  5 ;  zviii,  1. 
St  John  always  saw  and  heard,  and  then  immediately  wrote  down,  one  part  after 
another.  And  one  part  is  constantly  divided  from  another  by  some  one  of  these 
expressions.  /  saw — Here  begins  the  relation  of  the  main  vision,  which  is  con- 
nected throughout,  as  it  appears  from  the  throne  and  him  that  sitteth  thereon, 
the  Lamb,  (who  hitherto  nath  appeared  in  the  form  of  a  man,)  the  four  living 
creatures  and  the  fowr  and  twerUy  elderSf  represented  from  this  place  to  the  end. 
From  this  place  it  is  absolutely  necessary  to  keep  in  mind  the  genuine  order  of 
the  text,  as  it  stands  in  the  preceding  table.  A  door  opened  in  heaven — Several 
of  these  openings  are  successively  mentioned.  Here  a  door  is  opened^  afterward 
the  temple  of  God  in  heaven,  chap,  xi,  19 ;  xv,  5:  and  at  last  heaven  itself,  chap, 
xix,  11 :  .by  each  of  these  St  John  gains  a  new  and  more  extended  prospect: 
and  the  first  voice  which  J  had  heard — ^Namely,  that  of  Christy  (afterward  he 
heard  the  voices  of  many  others,)  said.  Come  up  hither — ^Not  in  body,  but  in 
spirit;  which  was  immediately  done. 

2.  And  immediately  I  was  in  the  Spirit—Kyen  in  a  higher  degree  than  before, 
chap,  i,  10,  ajid  behold  a  thron£  was  set  in  heaven— St.  John  is  to  write  things 
which  shaU  be.  And  in  order  thereto  he  is  here  shown,  after  a  heavenly  manner, 
how  whatever  shall  be,  whether  ^ood  or  bad,  flows  out  of  invisible  fountains : 
and  how  after  it  is  done  on  the  visible  theatre  of  the  world  and  the  Church,  it 
flows  back  again  into  the  invisible  world,  as  its  proper  and  final  scope.  Here 
commentators  divide :  some  proceed  theologically,  otners  historically ;  whereas 
the  right  way  is  to  join  both  together. 

The  court  of  heaven  is  here  laid  open :  and  the  throne  of  Qod  is  as  it  were  the 
centre,  from  which  every  thing  in  the  visible  world  goes  forth,  and  to  which 
every  thing  returns.  Here  also  the  kingdom  of  Satan  is  disclosed ;  and  hence 
we  may  extract  the  most  important  things  out  of  the  most  comprehensive,  and  at 
the  same  time  the  most  secret  history  of  the  kingdom  of  hell  and  heaven.  But 
herein  we  must  be  content  to  know  only  what  is  expressly  revealed  in  this  book. 
This  describes  not  barely  what  good  or  evil  is  successively  transacted  on  earth, 
but  how  each  springs  from  the  kingdom  of  light  or  darlmess,  and  continually 
tends  to  the  source  whence  it  sprung.  So  that  no  man  can  explain  all  that  is 
contained  therein,  from  the  history  of  the  Church  militant  only. 

And  yet  the  histories  of  past  ages  have  their  use,  as  this  book  is  properly 


M6  THE  REVELATION. 

3  throne.  And  he  that  sat  was  in  appearance  like  a  jasper  and 
a  sardine  stone ;  and  a  rainbow  was  round  about  the  throne,  in 

4  appearance  like  an  emerald*  And  round  about  the  throne  are 
four  and  twenty  thrones,  and  on  the  thrones  four  and  twenty 
elders  sitting,  clothed  in  white  raiment,  and  upon  their  heads 

6  crowns  of  gold.  And  out  of  the  throne  go  forth  lightnings,  and 
voices,  and  thunders,  and  seven  lamps  of  fire  burn  before  the 

6  throne,  which  are  the  seven  spirits  of  God.  And  before  the 
throne  t^  a  sea  as  of  glass,  like  crystal ;  and  in  the  midst  of  the 


prophetical.  The  more  therefore  we  observe  the  accomplishment  of  it,  so  mnck 
the  more  may  we  praise  Gtod,  in  his  truth,  wisdom,  justice,  and  almight;^  power, 
and  learn  to  suit  ourselves  to  the  time  according  to  the  remarkable  directions 
contained  in  the  prophecy.  And  one  sat  tm  the  throne — As  a  king,  governor,  and 
judge.  Here  is  described  God,  the  Almighty,  the  Father  of  neaven,  in  his 
majesty,  glory,  and  dominion. 

3.  Ana  he  that  sat  was  in  appearance — Shone  with  a  visible  lustre,  like  thai 
of  sparkling  precious  stones,  such  as  those  which  were  of  old  on  the  high 
priest's  breastplate,  and  those  placed  a.s  the  foundations  of  the  New  Jerusalem, 
chap,  zxi,  19,  20.  If  there  is  an^  thing  emblematical  in  the  colours  of  these 
stones,  possibly  the  Jasper  ^  which  is  transparent  and  of  a  glittering  white,  with 
an  intermixture  of  beautiful  colours,  may  be  a  symbol  of  God's  ptirity  with 
various  other  perfections,  which  shine  in  all  his  dispensations.  The  sardine 
stone f  of  blood-red  colour,  may  be  an  emblem  of  his  justice,  and  the  vengeance 
lie  was  about  to  execute  on  his  enemies.  An  emerald^  being  green,  may  betoken 
favour  to  the  good ;  a  rainbow,  the  everlasting  covenant :  see  Gen.  ix,  9.  And 
this  bein^  rowui  about  the  whole  breadth  of  the  throne^  fixed  the  distance  of  those 
who  stood  or  sat  round  it.  • 

4.  And  round  about  the  throne — In  a  circle,  are  four  and  twenty  thrones,  and 
on  the  thrones  four  and  twenty  elders — The  most  holy  of  all  former  ages,  (Isa. 
xxiv,  23 ;  Heb.  xii,  1,)  representing  the  whole  body  of  the  saints :  sitting — In 
general ;  but  falling  down  when  they  worship :  clothed  in  white  raiment — This 
and  their  golden  crowns  show  that  Uiey  had  already  finished  their  course,  and 
taken  their  places  among  the  citizens  of  heaven,  l^ey  are  never  termed  sonb, 
and  hence  it  is  probable  that  they  had  glorified  bodies  already.  Compare  Afatt 
Xivii,  53. 

5.  And  out  of  the  throne  go  forth  lightuwgs — Which  affect  the  sight;  voices — 
Which  affect  inc  hearing ;  ihunderings — Wnich  cause  the  whole  body  to  tremble. 
Weak  men  account  all  this  terrible ;  but  to  the  inhabitants  of  heaven  it  is  a  mere 
source  of  joy  and  pleasure,  mixed  with  reverence  to  the  Divine  Majesty.  Even 
to  the  saints  on  earth  these  convey  light  and  protection,  but  to  their  enemies 
terror  and  destruction. 

6.  And  before  the  throne  is  a  sea  a^  ofglass^  like  crystal — Wide  and  deep,  pare 
and  clear,  transparent  and  still.  Both  the  seven  lamps  of  fl);e  and  this  sea  are 
before  the  throne :  and  both  may  mean  the  seven  spirits  of  Gtod,  the  Holy  Ghost ; 
whose  powers  and  operations  are  frequently  represented  both  under  the  emblem 
of  fire  and  of  water.  We  read  again,  chap,  xv,  2,  of  a  sea  as  of  glass :  where 
there  is  no  mention  of  the  seven  lamps  or  fire ;  but,  on  the  contrary,  the  sea 
itself  is  mingled  with  fire.  We  read  also,  chap,  xxii,  1,  of  a  stream  of  water 
of  life,  clear  as  crystal.  Now  the  sea  which  was  before  the  throne^  and  the 
stream  which  goes  out  of  the  throne,  may  both  mean  the  same,  namely,  the 
Spirit  of  Gkxl.  And  in  the  midst  of  the  throne — ^With  respect  to  its  height : 
round  about  the  throne — That  is,  toward  the  four  quarters,  east,  west,  north,  and 
south ;  were  four  living  creo*ttr«5--(Not  beasts,  any  more  than  birds.)  These 
seem  to  be  taken  from  the  cherubim  in  the  visions  of  Isaiah  and  Elzekiel,  and  in 
the  holy  of  holies.  They  are  doul)tless  some  of  the  principal  powers  of  heaven ; 
but  of  what  order  it  is  not  easy  to  determine.  It  is  very  probable  that  the 
twenty-four  elders  may  represent  the  Jewish  Church.  Their  harps  seem  tt> 
intimate  their  havine  belonged  to  the  ancient  tabernacle  service,  where  they 
were  wont  to  be  usea.  If  so,  the  living  creatures  may  represent  the  Christian 
Church.  Their  number  is  also  symbolical  of  universality,  and  agrees  with  the 
dispensation  of  the  Go^el,  which  extended  to  all  nations  under  heaven,  and  the 


CHAPTER  IV.  ecnr 

throne  and  round  about  the  throne  four  living  creatures,  full  of 

7  eyes  before  and  behind.  And  the  first  living  creature  is  like  a 
lion,  and  the  second  living  creature  is  like  a  calf,  and  the  third 
living  creature  hath  a  face  as  a  man,  and  the  fourth  is  like  a 

8  flying  eagle.    And  the  four  living  creatures  hath  each  of  them 


new  song  which  they  all  sins;,  saying,  Thon  hast  redeemed  us  out  of  every 
kindred,  and  tongue,  and  people,  and  nation,  (chap,  v,  9,)  could  not  possibly  suit 
the  Jewish  without  the  Christian  Church.  The  first  limng  creature  was  like  a 
lion — To  signify  undaunted  courage :  the  second  lile  a  ccXj  or  02;— Ezek.  i,  10, 
to  signify  unwearied  patience:  the  ikird  with  the  face  of  a  man — To  signify 
prudence  and  compassion:  the  fourth  like  an  eagle— To  signify  activity  and 
vigour;  A*^  of  eyes — To  betoken  wisdom  and  knowledge:  before — To  see  the 
face  of  Him  tnat  sitteth  on  the  throne ;  and  behind — To  see  what  is  done  among 
the  creatures. 

7.  And  the  first— JusX  such  were  the  four  cherubim  in  Ezekiel,  who  sup- 
ported the  moving  throne  of  Gk)d :  whereas  each  of  those  that  overshadowed 
the  mercy  seat  in  the  holy  of  holies,  had  all  these  four  faces :  whence  a  late 

great  man  supposes  them  to  have  been  emblematical  of  the  Trinity,  and  the 
icamation  ot  the  second  Person.    A  fiying  eagle — That  is,  with  wings  ex- 
panded. 

8.  Each  of  ihetn  had  six  wings — As  had  each  of  the  seraphim  in  Isaiah's 
vision.  Two  covered  his  face — In  token  of  humility  and  reverence:  two  his 
feet — Perhaps  in  token  of  readiness  and  diligence  for  executing  Divine  com- 
missions :  round  about  and  within  they  are  full  of  eyes — Rownd  about,  to  see  every 
thing  which  is  farther  off  from  the  throne  than  thev  are  themselves :  and  within 
--On  the  inner  part  of  the  circle  which  they  make  with  one  another.  First, 
they  look  from  the  centre  to  the  circumference,  then  from  the  circumference  to 
the  centre.  And  they  rest  not — O  happy  unrest !  Day  and  night^As  we  speak 
on  earth.  But  there  is  no  night  in  neaven;  and  say,  Holy,  holy,  holy— la  the 
Three-one  Qod. 

There  are  two  words  in  the  original  very  different  from  each  other,  both  which 
we  translate  holy.  The  one  means  properly  merciful;  but  the  other,  which 
occurs  here,  implies  much  more.  This  holiness  is  the  sum  of  all  praise,  which 
is  given  to  the  almighty  Creator,  for  all  that  he  does  and  reveal  concerning 
himself,  till  the  new  song  brings  with  it  new  matter  of  glory. 

This  word  properly  signifies  separated,  both  in  Hebrew  and  other  languages. 
And  when  Gk>d  is  termed  holy,  it  denotes  that  excellence  which  is  altogether 
peculiar  to  himself;  and  the  glory  flowing  f^om  all  his  attributes  conjoined, 
shining  forth  f^om  all  his  works,  and  darkening  all  things  beside  itself,  where- 
by he  IS,  and  eternally  remains,  in  an  incomprehensible  manner,  separate  and 
at  a  distance,  not  only  from  all  that  is  impure,  but  likewise  ft'om  all  that  is 
created. 

God  is  separate  flrom  all  things.  He  is,  and  works  fVom  himself,  out  of 
himself,  in  himself,  through  himself,  for  himself.  Therefore,  He  is  the  first 
and  the  last,  the  only  One  and  the  Eternal,  living  and  happy,  endless  and  un- 
changeable, almighty,  omniscient,  wise  and  true,  just  and  laithful,  gracious  and 
merciAil. 

Hence  it  is,  that  holy  and  holiness  mean  the  same  as  God  and  Godhead:  anik 


also  by  his  holiness,  that  is,  bv  himself. 

This  holiness  is  often  styled  glory :  often  his  holiness  and  glory  are  celebrated 
together,  Lev.  x,  3;  Isa.  vi,  3;  for  holiness  is  covered  glory,  and  glory  is  un- 
covered holiness.  The  Scripture  speaks  abundantly  of^the  noliness  and  glory 
of  the  Father,  the  Son,  and  the  Holy  Ghost.  And  hereby  is  the  mystery  of  the' 
Holy  Trinity  eminently  confirmed. 

That  is  also  termed  noly  which  is  consecrated  .to  Him,  and  to  that  end  sepa- 
rated f^om  other  things.  And  so  is  that  wherein  we  may  be  like  God,  or  united 
to  him. 

In  the  hymn  resembling  this,  recorded  by  Isaiah,  chap,  vi,  8,  is  added,  T%t 


MS  THE  REVELATION. 

six  wings ;  round  about  and  within  they  are  full  of  eyes :  and 
they  rest  not  day  and  night,  saying.  Holy,  holy,  holy  is  the 
Lord  God,  the  Almighty,  who  was,  and  who  is,  and  who  cometh. 
9  And  when  the  living  creatures  give  glory,  and  honour,  and 
thanks  to  him  that  sitteth  upon  the  throne,  that  liveih  for  erer 

10  and  ever.  The  four  and  twenty  elders  fall  down  before  him  that 
sitteth  upon  the  throne,  and  worship  him  that  liveth  for  erer  and 

11  ever,  and  cast  their  crowns  before  the  throne,  saying,  Worthy 
art  thou,  O  Lord  our  God,  to  receive  the  fflory,  and  the  honour, 
and  the  power :  for  thou  hast  created  all  things,  and  through  thy 
will  they  were,  and  are  created. 

Y.       And  I  saw  in  the  right  hand  of  him  that  sat  upon  the  throne 

whole  earth  is  full  of  his  glory.    But  this  is  deferred  in  the  Revelation,  till  the 
glory  of  the  Lord  (his  enemies  being  destroved)  fills  the  earth. 

10.  And  when  ike  Uving  creatures  give  gtorif—the  elders  fall  dawn—UhMt  ia^ 
as  often  as  the  living  creatures  give  glory,  immediately  tne  elders  fall  down. 
The  expression  implies,  that  they  did  so  at  the  same  ins^t,  and  that  they  both 
did  this  frequently.  The  living  creatures  do  not  say  directly,  Holy,  holy,  isim 
art  thou:  but  only  bend  a  little  out  of  deep  reverence,  and  say,  Holy,  holy,  holy  u 
the  Lord.  But  the  elders,  when  they  are  faUen  down,  may  say,  J^orthy  art  tiam^ 
O  Lord  our  God^ 

11.  Worthy  art  thou  to  receive — This  he  receives  not  only  when  he  is  thai 
praised,  but  also  when  he  destroys  his  enemies  and  glorifies  himself  anew ;  the 
glory,  and  the  honour,  and  the  power — Answering  the  thrice  holy  of  the  living 
creatures,  ver.  9.  For  thou  hast  created  all  things — Creation  is  the  ground  « 
all  the  works  of  GkxL  Therefore  for  this,  as  well  as  for  all  his  other  works,  will 
he  be  praised  to  all  eternity:  and  through  thy  will  they  were — They  began  to  be. 
It  is  to  the  free,  gracious,  and  powerfully  working  will  of  Him  who  cannot  pos- 
sibly need  an^  thing,  that  all  tnings  owe  their  first  existence :  and  are  rrcated 
That  is,  continue  in  being  ever  since  they  were  created. 

y.  1.  And  I  saw — This  is  a  continuation  of  the  same  narrative :  in  the  righi 
hand — The  emblem  of  his  all-ruling  power.  He  held  it  openly,  in  order  to  give 
it  to  him  that  was  worthy.  It  is  scarce  needfUl  to  observe,  that  there  is  not  in 
heaven  any  real  book  of  parchment  or  paper,  or  that  Christ  does  really  stand 
there,  in  the  shape  of  a  lion  or  of  a  lamo.  Neither  is  there  on  earth  any  mon- 
strous beast,  with  seven  heads  and  ten  horns.  But  as  there  is  upon  earth  some- 
thinff  which,  in  its  kind,  answers  such  a  representation,  so  there  are  in  heaven 
Divme  counsels  and  transactions  answerable  to  these  figurative  expressions. 
All  this  was  represented  to  St.  John  at  Patmos  in  one  dav,  by  way  of  \'ision. 
But  the  accomplishment  of  it  extends  from  that  time  throughout  all  ages. 
Writings  serve  to  inform  us  of  distant  and  of  future  thin^.  And  hence  things 
which  are  yet  to  come  are  figuratively  said  to  be  written  tn  Grod*s  book:  so  were 
at  that  time  the  contents  of  this  weighty  prophecy.  But  the  book  was  seal^ 
Now  comes  the  opening  and  accompli^ing  also  of  the  great  things  that  are,  as 
it  were,  the  letters  of  u.  A  book  written  within  and  without — That  is,  no  pait 
of  it  blank,  full  of  matter;  sealed  with  seven  seals — According  to  the  seven  prin- 
cipal parts  contained  in  it,  one  on  the  outside  of  each.  The  usual  books  of  the 
ancients  were  not  like  ours,  but  were  volumes,  or  long  pieces  of  parchment, 
rolled  upon  a  lone  stick,  as  we  frequently  roll  silks.  Such  was  this  represented, 
which  was  sealed  with  seven  seals.  Not  as  if  the  apostle  saw  all  the  seals  at 
once :  for  there  were  seven  volumes  wrapped  up  one  within  another,  each  of  which 
was  sealed :  so  that  upon  opening  and  unrolling  the  first,  the  second  appeared 
to  be  sealed  up,  till  that  was  opened,  and  so  on  to  the  seventh.  The  book  and 
its  seals  represent  all  power  both  in  heaven  and  earth  given  to  Christ.  A  copy 
of  this  book  is  contained  in  the  following  chapters.  By  the  trumpets,  contained 
luder  the  seventh  seal,  the  kingdom  of  the  world  is  shaken,  that  it  may  at 
length  become  the  kingdom  of  Christ.    By  the  phials,  under  the  seventh  trum- 

¥t,  the  power  of  the  beast,  and  whatsoever  is  connected  with  it,  is  broken, 
his  sum  of  all  we  should  have  continually  before  our  eyes :  so  the  whole  reve* 
lation  flows  in  its  natural  order. 


CHAPTER  V.  669 

2  a  book  written  within  and  without,  sealed  with  seven  seals.  And 
I  saw  a  strong  angel  proclaiming  with  a  loud  voice,  Who  is 

3  worthy  to  open  the  book,  and  to  loose  the  seals  thereof?  And 
none  in  heaven,  or  in  earth,  neither  under  the  earth,  was  able  to 

4  open  the  book,  neither  to  look  thereon.  And  I  wept  much  that 
none  was  foimd  worthy  to  open  the  book,  neither  to  look  thereon. 

5  And  one  of  the  elders  saith  to  me.  Weep  not ;  behold,  the  Lion 
of  the  tribe  of  Judah,  the  root  of  David,  hath  prevailed  to  open 

6  the  book  and  the  seals  thereof.  And  I  beheld,  in  the  midst  of 
the  throne,  and  of  the  four  living  creatures,  and  in  the  midst  of 
the  elders,  a  Lamb  standing  as  if  lie  had  been  slain,  having  seven 
horns  and  seven  eyes,  which  are  the  seven  Spirits  of  God,  sent 

7  forth  into  all  the  earth.     And  he  came  and  took  the  book  out  of 


2.  Arui  I  saw  a  strong  angel — This  proclamation  to  every  creature  was  too 
ffreat  for  a  man  to  make,  and  yet  not  xml>ecoming  the  Lamb  himself.  Il  was  there- 
lore  made  by  an  angel,  and  one  of  uncommon  eminence. 

3.  And  none — No  creature ;  no,  not  Mary  herself;  in  heaven^  or  in  earthy  nei» 
iher  under  the  earth — That  is,  none  in  the  universe.  For  these  are  the  three 
great  regions  into  which  the  whole  creation  is  divided;  was  able  to  open  the  book 
— To  declare  the  counsels  of  Qod ;  nor  to  look  thereon — So  as  to  understand  any 
part  of  it. 

4.  And  I  wept  much — A  weeping  which  sprung  from  greatness  of  mind.  The 
tenderness  of  heart  which  he  always  had,  appeared  more  clearly,  now  he  was 
out  of  his  own  power.  The  Revelation  was  not  written  without  tears ;  neither 
without  tears  will  it  be  imderstood.  How  iar  are  they  fVom  the  temper  of 
St.  John,  who  inquire  after  any  thing  rather  than  the  contents  of  this  bookl 
yea,  who  applaud  their  own  clemency,  if  they  excuse  those  that  do  inquire  into 
theml 

5.  And  one  of  the  eZi^rs— Probably  one  of  those  who  rose  with  Christ,  and 
afterward  ascended  into  heaven;  perhaps  one  of  the  patriarchs;  some  thmk  it 
was  Jacob,  from  whose  prophecy  the  name  of  Lion  is  given  him,  Gen.  xlix,  9. 
The  Lion  of  the  tribe  of  Judah — The  victorious  Prince  who  is,  like  a  lion, 
able  to  tear  all  his  enemies  in  pieces ;  the  root  of  David — As  Gk)d,  the  root  ana 
source  of  David's  family,  Isa.  xi,  1, 10 ;  hath  prevailed  to  open  the  book — Hath 
overcome  all  obstructions,  and  obtained  the  honour  to  disclose  the  Divine 
counsels. 

6.  And  I  saw — First,  Christ  in  or  on  the  midst  of  the  throne ;  secondly,  the 
four  living  creatures  making  the  inner  circle  round  him ;  and  thirdly,  the  four 
and  twenty  elders,  making  a  larger  circle  round  him  and  them :  standing — He 
lieth  no  more ;  he  no  more  falls  on  his  face ;  the  days  of  his  weakness  and 
mourning  are  ended.  He  is  now  in  a  posture  of  readiness  to  execute  all  his 
offices  of  prophet,  priest,  and  king ;  as  if  he  had  been  slain — Doubtless  with  the 
prints  of  the  wounds  which  he  once  received.  And  because  he  was  slain,  he  Is 
worthy  to  open  the  book,  ver.  9,  to  the  joy  of  his  own  people,  and  the  terror  of 
his  enemies.  Having  seven  horns — As  a  king:,  the  emblem  of  perfect  strength ; 
athd  seven  eyes — The  emblem  of  perfect  knowledge  and  wisdom.  By  these  he 
accomplishes  what  is  contained  m  the  book,  namely,  by  his  almighty  and  all- 
wise  Spirit.  To  these  seven  horns  and  seven  eyes  answer  the  seven  seals  and 
the  sevenfold  song  of  praise,  ver.  12.  In  Zechariah  likewise,  chap,  iii,  9 ;  iv,  10, 
mention  is  made  of  Me  seven  eyes  of  the  Lord  which  ^o  forth  over  all  the  earth  g 
which — Both  the  horns  and  the  eyes,  are  the  seven  Spirits  of  God^  sent  forth  into 
all  the  earth — ^For  the  effectual  working  of  the  Spirit  of  Clod  goes  through  the 
whole  creation ;  and  that  in  the  natural,  as  well  as  spiritual  world.  For  could 
mere  matter  act  or  move  1  Could  it  gravitate  or  attract  1  Just  as  much  as  it  can 
think  or  speak. 

7.  And  he  came — Here  was.  Ask  ofme^  Psalm  ii,  8,  fhlfilled  in  the  most  glo- 
rious manner,  and  took — It  is  one  state  of  exaltation  that  reaches  from  our  Lord's 
ascension  to  his  coming  in  glory.  Yet  this  state  admits  of  various  degrees.  At 
his  ascension,  angels,  and  princi^lities,  and  powers,  were  sutject  to  him.  Ten 
days  after,  he  received  from  the  Father,  and  sent  the  Holy  Ghost*  And  now  ho 


670  THE  REVELATION. 

8  the  right  hand  of  him  that  sat  upon  the  throne.  And  when  he 
took  the  book,  the  four  living  creatures  and  the  four  and  twenty 
elders  fell  down  before  the  Lamb,  havinff  every  one  a  harp,  and 
golden  phials  full  of  incense,  which  are  the  prayers  of  the  saints. 

9  And  they  sing  a  new  song,  saying.  Worthy  art  thou  to  take  the 
book,  and  to  open  the  seals  thereof;  for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood  out  of  every  tribe,  and 

10  tongue,  and  people,  and  nation.  And  hast  made  them  unto  our 

1 1  God  kings  and  priests,  and  they  shall  reign  over  the  earth.  And 
I  saw  and  heard  a  voice  of  many  angels,  round  about  the  throne, 
and  the  living  creatures  and  the  elders ;  and  the  number  of  them 
was  ten  thousand  times  ten  thousand,  and  thousands  of  thousands, 

12  saying  with  a  loud  voice,  Worthy  is  the  Lamb  that  was  slain  to 
receive  the  power,  and  riches,  and  wisdom,  and  strength,  and 

13  honour,  and  glory,  and  blessing.  And  every  creature  which  is 
in  the  heaven,  and  on  the  earth,  and  under  the  earth,  and  on  the 

took  the  hook  out  of  the  right  hand  of  him  that  sat  upon  the  throne — Who  nive  it 
him  as  a  signal  of  his  delivering  to  him  all  power  in  heaven  and  earth.  He 
received  it,  in  token  of  his  being  both  able  and  willing  to  ftilfil  aL  that  was 
written  therein. 

8.  And  when  he  took  the  hook^  the  four  U'ving  creatures  fell  d&icn — Now  is 
homage  done  to  the  Lamb  by  every  creature.  These,  together  with  the  elders, 
make  the  beginning,  and  afterw'ard,  ver.  14,  the  conclusion.  They  are  together 
surrounded  with  a  multitude  of  angels,  ver.  11,  and  together  sing  the  new  song, 
as  thev  had  before  praised  Grod  together,  chap,  iv,  8,  Ac.  Having  every  one — 
The  elders,  not  the  living  creatures,  a  harp — Which  was  one  of  the  chierinstro- 
ments  used  for  thanksgiving  in  the  temple  service :  a  fit  emblem  of  the  melodv 
of  their  hearts,  arui  golden  phials — Cups  or  censers, /W/  ofincense^  which  are  tit 
prayers  of  the  saints — Not  of  the  elders  themselves,  but  of  the  other  saints  still 
upon  earth,  whose  prayers  were  thus  emblematically  represented  in  heaven. 

9.  AtuI  they  sing  a  new  song— One  which  neither  they  nor  any  other  had  sung 
before.  Thou  hast  redeemed  us — So  the  living  creatures  also  were  of  the  number 
of  the  redeemed ;  this  does  not  so  much  refer  to  the  act  of  redemption,  w^hich 
was  long  before,  as  to  the  fruit  of  it  j  and  so  more  directly  to  those  who  had 
finished  their  course,  who  were  redeemed  from  the  earthy  chap,  xiv,  1,  out  o/everf 
tribe^  and  t<mgue^  and  people^  and  nation — That  is,  out  of  all  mankind 

10.  And  hast  made  them — The  redeemed.    So  they  speak  of  themselves,  also 

in  the  third  person,  out  of  deep  self  abasement.    They  shall  reign  over  the  earth 

The  new  earth :  herewith  agree  the  golden  crowns  of  the  elders.  The  reign 
of  the  saints  in  general  follows,  imder  the  trumpet  of  the  seventh  angei :  parti- 
cularly after  the  first  resurrection,  as  also  in  eternity,  chap,  xi,  18;  xv,  7;  xx,  4; 
xxii,  5;  Dan.  vii,  27;  Psalm  xlix,  15. 

11.  And  I  saw — The  many  angels,  and  heard — The  voice  and  the  number  ol 
them,  round  about  the  elders — So  forminpf  the  third  circle.  It  is  remarkable, 
that  men  are  represented  through  this  whole  vision  as  nearer  to  Qod  than  any 
of  the  angels.  And  the  number  of  them  was — At  least  two  hundred  millions,  and 
two  millions  over.  And  yet  these  were  but  a  part  of  the  holy  angels;  afterward, 
chap,  vii,  11,  St.  John  heard  them  all. 

13.  Worthy  is  the  Lamb — The  elders  said,  ver.  9,  Worthy  art  thou.  They  were 
more  nearly  allied  to  him  than  the  angels.  To  receive  the  power^  &c.  This 
sevenfold  applause  answers  the  seven  seals,  of  which  the  four  former  describe 
all  visible,  the  latter  all  invisible  things,  made  subject  to  the  Lamb.  And  every 
<ine  of  these  seven  words  bears  a  resemblance  to  the  seal  which  it  answers. 

13.  And  every  creature — In  the  whole  universe,  good  or  bad,  in  the  heaven^  an 
the  earthy  under  the  earthy  on  the  sea — With  these  four  regions  of  the  world, 
agrees  the  fourfold  word  of  praise.  What  is  in  heaven  says  blessing ;  what  is 
on  earthy  honour;  what  is  under  the  earth,  glory;  what  is  on  the  sea,  strength  ;  u 
unto  him.  This  praise  from  all  creatures  begins  before  the  opening  of  the  first 
^eal;  but  it  continues  from  that  time  to  eternity,  according  to  the  capacity  of 


CHAPTER  VI.  671 

sea,  and  all  that  arc  in  them,  I  heard  them  all  saying,  To  him 
that  sittelh  on  the  throne,  and  to  the  Lamb,  is  the  blessing,  and 
the  honour,  and  the  glory,  and  the  strength,  for  ever  and  ever. 

14  And  the  four  living  creatures  said,  Amen:  and  the  elders  fell 
down  and  worshipped. 

VI.     And  I  saw  when  the  Lamb  opened  one  of  the  seyen  seals,  and 

'  T 

each.  His  enemies  mast  acknowledge  his  glory;  bat  those  in  heaven  say, 
Blessed  be  God  and  the  Lamb.  ^ 

This  royal  manifesto  is,  as  it  were,  a  proclamation,  sho^Aig  bow  Christ  fulfils 
all  things,  and  every  knee  bows  to  Atm,  not  only  on  earth,  but  also  in  heaven  and 
under  the  earth.  This  book  exhausts  all  things,  1  Cor.  xv.  27,  28,  and  is  suitable 
to  a  heart  enlarged  as  the  sand  of  the  sea.  It  inspires  the  attentive  and  intel- 
ligent reader  with  such  a  magnanimity,  that  he  accounts  nothing  in  this  world 
great,  no,  not  the  whole  frame  of  visible  nature,  compared  to  the  unmense  great- 
ness of  what  he  is  here  called  to  behold,  yea,  and  in  part  to  inherit. 

St.  John  has  in  view,  through  the  whole  following  vision,  what  he  has  been 
now  describing,  namely,  the  four  living  creatures,  the  elders,  the  angels,  and  all 
creatures,  looking  together  at  the  opening  of  the  seven  seals. 

Chap,  y I.  The  seven  seals  are  not  distinguished  from  each  other,  by  specify- 
ing the  time  of  them.  They  swiftly  follow  the  letters  to  the  seven  Churches, 
and  all  begin  almost  at  the  same  time.  By  the  four  former  is  shown,  that  all  the 
public  occurrences  of  all  ages  and  nations,  as  empire,  war,  provision,  calamities, 
are  made  subject  to  Christ.  And  instances  are  intimated  of  the  first  in  the  east, 
the  second  in  the  west,  the  third  in  the  south,  the  fourth  in  the  north,  and  the 
whole  world. 

The  contents,  as  of  the  phials  and  tnunnets,  so  of  the  seals,  are  shown  by  the 
songs  of  praise  and  thanksgiving  annexed  to  them.  They  contain  therefore  the 
pouter,  and  riches,  and  wisdom,  and  strength,  and  honour,  and  glory,  and  blessing, 
which  the  Lamb  received.  The  four  former  have  a  peculiar  connection  with 
each  other :  and  so  have  the  three  latter  seals.  The  former  relate  to  visible 
things,  toward  the  four  quarters  to  which  the  four  living  creatures  look. 

Before  we  proceed,  it  may  be  observed,  1.  No  man  should  constrain  either 
himself  or  another  to  explain  every  thing  in  this  book.  It  is  sufficient  for  every 
one  to  speak,  just  so  far  as  he  understands.  2.  We  should  remember  that  al- 
though the  ancieot  prophets  wrote  the  occurrences  of  thase  kingdoms  only  with 
which  Israel  had  to  do,  yet  the  revelation  contains  what  relates  to  the  whole 
world  through  which  the  Christian  Church  is  extended.  Yet,  3.  We  should  not 
prescribe  to  this  prophecy,  as  if  it  must  needs  admit  or  exclude  this  or  that  his- 
tory, according  as  we  judge  one  or  the  other  to  be  of  great  or  small  importance. 
GKxl  seeth  not  as  man  seeth.  Therefore  what  we  think  great  is  often  omitted, 
what  we  think  little,  inserted,  in  Scripture  history  or  prophecy.  4.  We  must 
take  care  not  to  overlook  what  is  already  fulfilled ;  and  not  to  describe  as  fulfilled 
what  is  still  to  come. 

We  are  to  look  into  history  for  the  fulfilling  of  the  four  first  seals,  quickly 
after  the  date  of  the  prophecy.  In  each  of  these  appears  a  difiTerent  horseman. 
In  each  we  are  to  consider,  first,  the  horseman  himself;  secondly,  what  he  does. 

The  horseman  himself^  by  an  emblematical  Prosopopeia,  represents  a  swift 
power,  bringing  with  it  either,  1.  A  flourishing  state:  or,  2.  Bloodshed;  or,  3. 
Scarcity  of  provisions ;  or,  4.  Public  calamities.  With  the  qualities  of  each  of 
these  riders,  the  colour  of  his  horse  agrees.  The  fourth  horseman  is  expressly 
termed  death;  the  first,  with  his  bow  and  crown,  a  conqueror.  The  second, 
with  his  ereat  sword,  is  a  warrior,  or,  as  the  Romans  termed  him,  Mars:  the 
third,  with  the  scales,  has  power  over  the  produce  of  the  land.  Particular  inci- 
dents under  this  or  that  Roman  emperor  are  not  extensfve  enough  to  answer 
any  of  these  horsemen. 

The  action  of  every  horseman  intimates  farther,  1.  Toward  the  east,  wide- 
spread empire,  and  victory  upon  victory;  2.  Toward  the  west,  much  bloodshed; 
3.  Toward  the  south,  scarcity  of  provisions;  4.  Toward  the  north,  the  plague 
and  various  calamities. 

VI.  1.  /  heard  <ww— That  is,  the  first,  of  the  living  crealuns—Ynio  looks  for^ 
ward  toward  the  east 


Vn  THE  REVELATION. 

I  heard  one  of  the  four  living  creatures  saying  as  the  voice  of 

2  thunder,  Come  and  see.  And  I  saw,  and  behold  a  white  horse, 
and  he  that  sat  on  him  had  a  bow,  and  a  crown  was  given  him, 
and  he  went  forth  conquering  and  to  conquer. 

3  And  when  he  opened  the  second  seal,  I  heard  the  second  living 

4  creature  sapng,  Come.  And  there  went  forth  another  horse  that 
was  red ;  and  to  him  that  sat  thereon  it  was  given  to  take  peace 
from  the  earth,  that  they  should  kill  one  another ;  and  there  was 
given  him  a  ffreat  sword. 

5  And  when  he  opened  the  third  seal,  I  heard  the  third  living  crea- 

2.  And  IsatPj  and  behold  a  white  horse^  and  he  that  sat  on  him  had  a  how — This 
colour,  and  the  bow  shooting  arrows  afar  oflf,  betoken  victory,  triumph,  pros- 
perity, enlargement  of  empire,  and  dominion  over  many  people. 

Another  horseman  indeed,  and  of  quite  another  kind,  appears  dn  a  white 
horse,  chapter  xix,  11.  Bat  he  that  is  spoken  of  under  the  first  seal  most  be  so 
understood  as  to  bear  a  proportion  to  the  horseman  in  the  second,  third,  and 
fourth  seals. 

Nerva  succeeded  tte  emperor  Domitian  at  the  very  time  when  the  Revelation 
was  written,  in  the  year  of  our  Lord  96.  He  reigned  scarce  a  year  alone :  and 
three  months  before  nis  death,  he  named  Trajan  for  his  colleague  and  successor, 
and  died  in  the  year  98.  Trajan's  accession  to  the  empire  seems  to  be  the 
dawning  of  the  seven  ^eals.  And  a  crown  was  given  Atfp»--This,  considering  his 
descent,  Trajan  could  have  no  hope  of  attaining.  But  Gtod  gave  it  him  by  the 
hand  of  Nerva ;  and  then  the  east  soon  felt  his  power.  Arid  he  went  forth  con- 
quering  and  to  conquer — That  is,  from  one  victory  to  another.  In  the  year  108, 
ihe  already  victorious  Trajan  went  forth  toward  the  east,  to  conquer  not  only 
Armenia,  Assyria,  and  Mesopotamia,  but  also  the  countries  beyond  the  Tigris, 
carrying  the  bounds  of  the  Roman  empire  to  a  greater  extent  than  ever.  vV'e 
find  no  emperor  like  him  for  making  conquests.  He  aimed  at  nothing  else :  he 
lived  only  to  conquer.  Meantime  in  him  was  eminently  fulfilled,  what  had  been 
prophesied  of  the  fourth  empire,  Dan.  ii,  40 ;  vii,  23,  That  he  should  devour, 
tread  down,  and  break  in  pieces  the  whole  earth. 

3.  And  when  he  had  opened  the*  second  seal^  I  heard  the  second  liznng 
creature — Who  looked  toward  the  west,  saying.  Come — At  each  seal  it  was 
necessary  to  turn  toward  that  quarter  of  the  world  which  it  more  immediately 
concerned. 

4.  There  went  forth  another  horse  that  was  red — A  colour  suitable  to  bloodshed. 
And  to  him  that  sat  thereon  it  was  given^  to  take  peace  from  the  earth — Vespasian, 
in  the  year  75,  had  dedicated  a  temple  to  peace.  But  after  a  time,  we  hear  no 
more  of  peace.  All  is  full  of  war  and  bloodshed,  chiefly  in  the  western  world, 
where  the  main  business  of  men  seemed  to  be  to  kill  one  another. 

To  this  horseman  there  was  given  a  great  sword — And  he  had  much  to  do  with 
it.  For  as  soon  as  Trajan  ascended  the  throne,  peace  was  taken  from  the  earth. 
Decebalus,  king  of  Dacia,  which  lies  westward  from  Patmos,  put  the  Romans  to 
no  small  troubled  The  war  lasted  five  years,  and  consumed  abundance  of  men 
on  both  sides ;  yet  was  only  a  prelude  to  much  other  bloodshed  which  followed 
for  a  long  season.  All  this  wa^<  signified  by  the  great  sioord,  which  strikes  those 
who  are  near,  as  the  bow  does  those  who  are  at  a  distance. 

5.  And  when  he  had  opened  the  third  seal^  I  heard  the  third  living  creature 
toward  the  south,  sayings  Come — And  behold  a  black  horse^  a  fit  emblem  of  mourn- 
ing and  distress;  particularly  of  black  famiiie^  as  the  ancient  poets  term  it — And 
he  that  sat  on  him  had  a  pair  of  scales  in  his  hand — When  there  is  great  plenty, 
men  scarce  think  it  worth  their  while  to  weigh  and  measure  every  thing,  Gen. 
xli,  49,  but  when  there  is  scarcity,  they  are  obliged  to  deliver  them  out  by  mea- 
sure and  weight,  Ezek.  iv,  16.  Accordingly  these  scales  signify  scarcity.  They 
serve  also  for  a  token,  that  all  the  fruits  of  the  earth,  and  consequently  tne  whole 
heavens,  with  their  courses  and  influences, — that  all  the  seasons  of  the  year,  with 
whatsoever  they  produce,  in  nature  or  states,  are  subject  to  Christ.  Accordingly 
his  hand  is  wonderfiil,  not  only  in  wars  and  victories,  but  likewise  in  the  whole 
eourse  of  nature. 


CHAPTER  VL  61S 

ture  say,  Come.     And  I  saw,  and  behold  a  black  horse,  and  he 

6  that  sat  on  him  had  a  pair  of  scales  in  his  hand.  And  I  heard  a 
voice  in  the  midst  of  the  four  living  creatures  saying,  A  measure 
of  wheat  for  a  penny,  and  three  measures  of  barley  for  a  penny ; 
and  hurt  not  the  oil  and  the  wine. 

7  And  when  he  opened  the  fourth  seal,  I  heard  the  voice  of  the 

8  fourth  living  creature  saying.  Come.  And  I  saw,  and  behold  a 
pale  horse,  and  he  that  sat  on  him,  his  name  is  Death,  (and  Hades 
followeth  even  with  him,)  and  power  was  given  him  over  the 
fourth  part  of  the  earth,  to  kill  with  the  scimetar,  and  with  famine, 
and  with  death,  and  by  the  wild  beasts  of  the  earth. 

6.  Arid  I  heard  a  voice — It  seems  from  Gkxl  himself,  saying-  To  the  horsemen, 
hitherto  shalt  thou  come,  and  no  farther.  Let  there  be  a  measure  of  wheat  for  a 
penny — The  word  translated  measwe^  was  a  Grecian  measure,  nearly  equal  to 
our  quart.  This  was  the  daily  allowance  of  a  slave.  The  Roman  penny  (as 
much  as  a  labourer  then  earned  in  a  day)  was  about  sevenpcnce  half-penny 
English.  According  to  this,  wheat  would  be  near  twenty  shillings  per  bushel. 
This  most  have  been  fulfilled,  while  the  Grecian  measure  and  the  Roman  penny 
were  still  in  use :  as  also,  where  that  measure  was  the  common  measure,  and 
this  money  the  current  coin.  It  was  so  in  Egypt  under  Trajan.  And  three  mea^ 
sures  of  bitrley  for  a  penny — ^Either  barley  was,  in  common,  far  cheaper  among 
the  ancients  than  wheat;  or  the  prophecy  mentions  this  as  something  peculiar. 
And  hurt  not  the  oil  and  the  wine — Let  there  not  be  a  scarcity  of  every  imng,  I>t 
there  be  some  provision  left  to  supply  the  want  of  the  rest. 

This  was  also  fulfilled  in  the  reign  of  Trajan,  especially  in  Egypt,  which  lay 
southward  from  Patmos.  In  this  coimtry,.  which  used  to  be  the  granary  of  the 
empire,  there  was  an  uncommon  dearth  at  the  very  beginning  of  his  reign:  so 
that  he  was  obliged  to  supply  Egypt  itself  with  com  from  other  countries.  The 
same  scarcity  there  was  in  the  thirteenth  year  of  his  reign,  the  harvest  failing 
for  want  of  the  rising  of  the  Nile :  and  that  not  only  in  E^gypt,  but  in  all  those 
other  parts  of  Africa  where  the  Nile  uses  to  overflow. 

7.  J  heard  the  voice  of  the  fourth  living  creature — Toward  the  north. 

8.  And  I  sawy  and  behold  a  pale  horse — Suitable  to  pale  Deaths  his  rider :  and 
hades — The  representative  of  the  state  of  separate  souls,  followeth  even  with 
Aiwi— The  four  first  seals  concern  living  men.  Death  therefore  is  properly  in- 
troduced here.  Hades  is  only  occasionally  mentioned  as  a  companum  of  death. 
So  the  fourth  seal  reaches  to  the  borders  of  things  invisible,  which  are  com- 
prised in  the  three  last  seals.  And  power  was  given  to  him  over  the  fourth  part 
of  the  f  ar^A— What  came  single  and  in  a  low  degree  before,  comes  now  together, 
and  much  more  severely.  The  first  seal  brought  victory  with  it:  in  the  8ec<ma 
was  a  great  sword ;  but  here  a  scimetar.  In  the  third  was  moderate  dearth ; 
here  famine,  and  plague,  and  wild  beasts  beside.  And  it  may  well  be,  that 
from  the  time  of  Trajan  downward,  the  fourth  part  of  men  upon  the  earth, 
that  is,  within  the  Roman  empire,  died  by  sword,  fhmine,  pestilence,  and 
wild  beasts.  "  At  that  time,"  says  Aurelius  Victor,  "  the  Tiber  overflowed 
much  more  fatally  than  under  Nerva,  with  a  great  destruction  of  houses;  and 
there  was  a  dreadful  earthquake  through  many  provinces,  and  a  terrible  plague 
and  famine,  and  many  places  consumed  by  fire."  By  deathr-Th^X  is,  by  pesti- 
lence. Wild  beasts  have,  at  several  times,  destroyed  abundance  of  men.  And 
undoubtedly  there  was  given  them,  at  this  time,  an  unconunon  fierceness  and 
strength.  It  is  observable  that  war  brings  on  scarcity,  and  scarcity  pestilence, 
through  want  of  wholesome  sustenance.  And  pestilence,  by  depopulating  the 
country,  leaves  the  few  survivors  an  easier  i)rey  to  the  wild  beasts.  And  thun 
these  judgments  make  way  for  one  another,  in  the  order  wherein  they  are  here 
represented. 

What  has  been  already  observed  may  be  a  fourfold  proof  that  the  four 
horsemen,  as  with  their  first  entrance  in  the  reign  of  Trajan,  which  does  by  no 
means  exhaust  the  contents  of  the  four  first  s^ls,  so  with  all  their  entrances 
in  succeeding  ages,  and  with  the  whole  cooise  of  the  world,  and  of  visibU 

43 


n4t  THE  REVELATION. 

0      And  when  he  opened  the  fifth  seal,  I  saw  under  the  altar  the 
souls  of  thero  that  had  been  slain  for  the  word  of  God,  and  for  the 

10  testimony  which  they  held :  And  they  cried  with  a  loud  Toice, 
saying.  How  long,  O  Lord,  thou  Holy  One  and  true,  dost  thou 
not  judge  and  avenge  our  blood  upon  them  that  dwell  upon  the 

11  earth  T  And  there  was  given  to  them,  to  every  one,  a  white  robe : 
and  it  was  said  to  them,  that  they  should  rest  yet  for  a  time,  till 
their  fellow  servants  also  and  their  brethren  should  be  fulfilled, 
who  should  be  killed  even  as  they  were. 


nature,  are  in  all  ages  subject  to  Christ,  subsisting  by  his  power,  and  serving  his 
will,  aninst  the  wicked,  and  in  defence  of  the  righteous.  Herewith  likewise 
a  way  is  paved  for  the  trumi)et8,  which  regularly  succeed  each  other.  And  the 
whoK  prophecv,  as  to  what  is  fiiture,  is  confirmed  by  the  clear  accomplishment 
ofthispart  of  It. 

9.  And  when  he  opened  the  fifth  seal — As  the  four  former  seals,  so  the  three 
latter  have  a  close  connection  with  each  other.  These  all  refer  to  the  invisible 
wmid;  the  fifth  to  the  happy  dead,  particularly  t)ie  martyrs;  the  sixth  to  the 
unhappy;  the  seventh  to  ine  angels,  especially  those  to  whom  the  trumpets 
are  given.  And  I  saw — Not  only  the  Church  warring  under  Christ,  and  the 
w<Nrki  warring  under  Satan,  but  also  the  invisible  hosts  both  of  h^ven  and  hell 
are  described  in  this  book.  And  it  not  only  describes  the  actions  of  both  these 
armies  upon  earth,  but  their  respective  removals  from  earth  into  a  more  happy 
or  more  miserable  state,  succeeding  each  other  at  several  times,  distinguJsned 
by  various  degrees,  celebrated  by  various  thanksgivings ;  and  also  the  gradual 
increase  of  expectation  and  triumph  in  heaven,  and  of  terror  and  misery  in 
hell ;  ttn^r  the  altar — That  is,  at  the  foot  of  it.  Two  altars  are  mentions  in 
the  Revelation ;  the  golden  altar  of  incense,  chap,  ix,  13,  and  the  altar  of  burnt 
o&rings,  mentioned  here,  and  chap,  viii,  5 ;  xiv,  18 ;  xvi,  7.  At  this  the  souls 
of  the  martyrs  now  prostrate  themselves.  By  and  by  their  blood  shall  be  aveng^ 
upon  Babylon ;  but  not  yet :  whence  it  appears  that  the  plagues  in  the  fourth  seal 
do  not  concern  Rome  in  particular. 

10.  And  they  cried — This  cry  did  not  begin  now,  but  under  the  first  Roman 
persecution.  The  Romans  themselves  had  already  avenged  the  martyrs  slain 
oy  the  Jews  on  that  whole  nation ;  how  long — They  knew  their  blood  would  be 
avei^^ed ;  but  not  immediately,  as  is  now  shown  them ;  O  Lord — The  Greek 
word  properly  signifies  the  master  of  a  family.  It  is  therefore  beautifully  used 
by  those  who  are  peculiarlv  of  the  household  of  God.  Thou  Holy  One  and  true — 
Both  the  holiness  and  truth  of  God  require  him  to  execute  juagment  and  ven- 
geance ;  dost  thou  notjydge  and  avenge  our  blood  ? — There  is  no  impure  affection 
Si  heaven.  Therefore  this  desire  of  theirs  is  pure  and  suitable  to  the  will  of  God. 
The  martyrs  are  concerned  for  the  praise  of  their  Master,  of  his  holiness  and 
tmth :  ana  the  praise  is  given  him,  cnap.  xix,  2,  where  the  prayer  of  the  man^'rs 
is  changed  into  a  thanksgiving. 

Thou  Holy  One  and  true :  True  and  right  are  thy  judgments : 

How  long  dost  thou  not  Judge,      He  hath  judged  the  great  whore,  and  hath 
and  avenge  our  blood  l  avenged  tne  blood  of  his  servants : 

11.  And  there  was  given  to  every  one  a  white  robe — An  emblem  of  innocence, 
ioy,  and  victory,  in  token  of  honour  and  favourable  acceptance.  And  it  was  said 
U  ikem — They  were  told  how  long.  They  were  not  left  in  that  tmcertainty,  tkea 
tkey  should  f«5^ Should  cease  from  crying.  They  rested  from  pain  before ;  a 
Hmu — This  word  has  a  peculiar  meaning  in  this  book;  to  denote  which  we 
may  retain  the  original  word  chronos.  Here  are  two  classes  of  martjrrs  speci- 
fied, ihe  former  killed  under  heathen  Rome,  the  latter  under  papal  Rome.  The 
fbrmer  are  commanded  to  rest  till  the  latter  are  added  to  them.  There  were 
many  of  the  former  in  the  days  of  John :  the  first  fruits  of  the  latter  died  in 
the  thirteenth  century.  Now  a  time  or  chronos  is  1111  years.  This  chronos 
began  A.  C.  98,  and  continued  to  the  year  1309 ;  or  from  'Trajan's  persecution 
to  the  first  crusade  against  the  Waldenses.  7Hll—lt  is  not  said.  Immediately 
after  this  time  is  expired  vengeance  shall  be  executed:  but  only,  that  immediately 


CHAPTER  y\L  e75 

12  And  I  saw  when  he  opened  the  sixth  seal,  ond  there  was  a 
great  earthquake,  and  the  sun  became  black  as  sackcloth  of  hair, 

13  and  the  moon  became  as  blood;  And  the  stars  of  heaven  fell  to 
the  earth,  as  a  fig  tree  casteth  its  untimely  figs,  when  it  is  shaken 

14  by  a  mighty  wind :  And  the  heavens  departed  as  a  book  that  is 
rolled  together,  and  every  mountain  and  island  were  moved  oat 

15  of  their  places.  And  the  kings  of  the  earth,  and  the  great  men, 
and  the  chief  captains,  and  the  rich  and  the  mighty,  and  every 
slave,  and  every  free  man,  hid  themselves  in  the  caves,  and  in  the 

1 G  rocks  of  the  mountains  :  And  said  to  the  mountains  and  to  the  rocks, 
Fall  on  us,  and  hide  us  from  the  face  of  him  that  sitteth  on  the 

1 7  throne,  and  from  the  wrath  of  the  Lamb ;  For  the  great  day  of  his 
>^i*ath  is  come ;  and  who  is  able  to  stand  ? 

Vn.  And  afler  these  things  I  saw  four  angels  standing  on  the  four 
comers  of  the  earth,  holding  the  four  winds,  that  the  wind  should 


afler  ihis  time  their  brethren  and  fellow  servantB  will  come  to  them.    Thia  event 
will  precede  the  other,  and  there  will  be  lome  space  between. 

13.  And  I  taw — ^Tbis  sixth  seal  seems  particularly  to  point  out  God's  judgment 
on  the  wicked  departed.  St.  John  saw  how  the  end  of  the  world  waa  even  set 
before  those  unhappy  spirits.  This  representation  mieht  be  made  to  them  with, 
out  any  thin^  of  it  bein^  perceived  upon  earth.  The  like  representation  is  made 
in  heaven,  chap,  xi,  11.  And  there  was  a  great  earthquake  or  shaking,  not  of  the 
earth  only,  but  the  heavens.  This  is  a  farther  description  of  the  representation 
made  to  those  unhappy  souls. 

13.  And  ike  start  J  til  to  or  toward  the  earth — ^Yea,  and  so  they  surely  will,  let 
astronomers  fix  their  magnitude  as  they  please;  a$  a  fig  tree  eaeteth  iti  untimely 
fige  when  it  is  ehaken  by  a  mighty  totnif-— How  sublimely  is  the  violence  of  that 
shaking  expressed  by  this  comparison  ! 

14.  And  the  heaven*  departed  at  a  hook  that  ie  rolled  together — When  the 
Scripture  compares  some  very  great  with  a  little  thing,  the  majesty  and  om. 
nipotenco  of  God,  before  whom  great  things  are  little,  are  highly  exalted.  Every 
mountain  and  ieland — What  a  mountain  is  to  Uie  land,  that  an  island  is  to 
the  sea. 

15.  And  the  hinge  of  the  earth — ^They  who  had  been  so  in  their  day,  and  the 

Seat  men  and  the  chief  captain* — The  generals  and  nobles,  hid  themeelvee — So 
r  as  in  them  lay,  in  the  rocks  of  the  mountains — ^There  are  also  rocks  on  the 
plains ;  but  they  were  rocks  on  high  which  they  besought  to  fkll  upon  them. 

16.  To  the  mountains  and  the  rocks — Which  were  tottering  already,  vor.  13; 
hide  us  from  the  face  of  him — Which  is  against  the  ungodly. 

VII.  1.  And  after  these  things — What  follows  is  a  preparation  for  the  seventh 
teal,  which  is  tho  weightiest  of  all.  It  is  connected  with  the  sixth  by  the  par. 
tide  and :  whereas  what  is  added,  ver.  9,  stands  free  and  unconnected  ;  /  saw 
four  angels — Probably  evil  ones.  They  have  their  employ  with  the  four  first 
trumpets,  as  have  other  evil  angels  with  the  three  last,  namely,  the  angel  of  the 
abyss,  the  four  bound  in  tho  Euphrates,  and  Satan  himself.  These  four  angels 
would  willingly  have  brought  on  all  the  calamities  that  follow  without  delay; 
but  they  were  restrained  till  the  servants  of  God  were  sealed,  and  till  the  seven 
angels  were  ready  to  sound  :  even  as  the  angel  of  the  abyss  was  not  let  loose, 
nor  the  an^rels  in  the  Euphrates  unbound,  neither  Satan  cast  to  the  earth,  till 
the  fiilh,  sixth,  and  seventh  angels  severally  sounded,  standing  on  the  four  cor. 
ners  of  the  earth — East,  west,  south,  north.  In  this  order  proceed  the  four 
first  trumpets;  holding  the  four  t0tn<is— Which  else  might  have  sdflened  the 
fiery  heat  under  the  ^st,  second,  and  third  trumpet ;  that  the  wind  should  not 
blow  upon  the  eartk,  nor  on  the  sea^  nor  on  any  tree — It  seems  that  these  expres. 
nous  betoken  the  several  quarters  of  the  world :  that  the  earth  signifies  that  to 
the  east  of  Patmos,  Asia ;  which  was  nearest  to  St.  John,  and  where  the  trumpet 
of  the  first  angel  Jiad  its  accomplishment.  Europe  swims  inthooea  over  against 
tlus;  and  is  aooordingly  termed  by  th«  prophets  ih*  iOanii,    The  third  part. 


«76  THE  REVELATION. 

2  not  blow  upon  the  earth,  nor  on  the  sea,  nor  on  any  tree.  And 
I  saw  another  angel  ascending  from  the  rising  of  the  sun,  having 
the  seal  of  the  living  God :  and  he  cried  with  a  loud  voice  to  the 

3  four  angels  to  whom  it  was  given  to  hurt  the  earth  and  the  sea.  Say- 
ing, Hurt  ye  not  the  earth,  neither  the  sea,  neither  the  trees,  till  we 

4  have  sealed  the  servants  of  our  God  on  their  foreheads.  And  I  heard 
the  number  of  them  that  were  sealed ;  a  hundred  forty-four  thou- 

5  sand  were  sealed  out  of  all  the  tribes  of  the  children  of  Israel.  Of 
the  tribe  of  Judah  toere  sealed  twelve  thousand ;  of  the  tribe  of 
Reuben  were  sealed  twelve  thousand;  of  the  tribe  of  Gad  tcere 

6  sealed  twelve  thousand ;  Of  the  tribe  of  Asher  were  sealed  twelve 
thousand ;  of  the  tribe  of  Naphtali  were  sealed  twelve  thousand ; 

7  of  the  tribe  of  Manasseh  toere  sealed  twelve  thousand;  Of  the 
tribe  of  Simeon  were  sealed  twelve  thousand ;  of  the  tribe  of  Levi 
were  sealed  twelve  thousand ;  of  the  tribe  of  Issachar  were  sealed 

8  twelve  thousand ;  Of  the  tribe  of  Zebulon  were  sealed  twelve  thou- 
sand ;  of  the  tribe  of  Joseph  were  sealed  twelve  thousand ;  of  the 
tribe  of  Benjamin  were  sealed  twelve  thousand. 

9  After  these  things  I  saw,  and  behold  a  great  multitude,  which 
no  man  could  number,  of  all  nations,  and  tribes,  and  people,  and 

«  ■  ■ 

Africa,  seems  to  be  meant,  chap,  viii,  7,  8,  10,  by  the  ttreame  of  water,  or  the 
tre€9,  which  grow  plentifollj  by  them. 

3.  And  I  eaw  another — A  good  angel,  ascending  from  the  eaet — ^The  plagues 
begin  in  the  east ;  so  does  the  sealing ;  having  the  seat  of  the  only  living  and 
true  Ood;  and  he  cried  with  a  loud  voice  to  the  four  angeU-^-Who  were  hastening 
to  execute  their  charge ;  to  whom  it  woe  ^iven  to  hurt  the  earth  and  the  eem — 
First,  and  afterward  the  treee. 

3.  Hwrt  not  the  earth,  till  we — Other  angels  were  joined  in  commission  with 
him ;  have  eealed  the  eervante  of  owr  Ood  on  their  Joreheade — Secured  the  ser. 
vants  of  God  of  the  twelve  tribes  from  the  impending  calamities ;  whereby  they 
shall  be  as  clearly  distinguished  from  the  rest  ss  if  they  were  visibly  marked  on 
their  foreheads. 

4.  Of  the  children  of  lerael — ^To  these  will  afterward  be  joined  a  multitude 
out  of  all  nations.  But  it  may  be  observed,  this  is  not  the  number  of  all  the 
Israelites  who  are  saved  from  Abraham  or  Moses  to  the  end  of  all  things  ;  but 
only  of  those  who  were  secured  from  the  plagues  which  were  then  ready  to 
fidl  on  the  earth.  It  seems  as  if  this  book  had,  in  many  places,  a  special  view  to 
the  people  of  Israel. 

6.  Judah  is  mentioned  first,  in  respect  of  the  kingdom,  and  of  the  Meaeiah 
sprunff  therefrom. 

7.  After  the  Levitical  ceremonies  were  abolished,  Levi  was  again  on  a  leTel 
with  his  brethren. 

8.  Of  the  tribe  of  Joeeph — Or  Ephraim  ;  perhaps  not  mentioned  by  name,  as 
having  been,  with  Dan,  the  most  idolatrous  of  ail  the  tribes.  It  is  farther  ol». 
servable  of  Dan,  that  it  was  very  early  reduced  to  a  single  family;  which 
family  itself  seems  to  have  been  out  off  in  war  before  the  tune  of  Ezra.  For 
in  the  Chronicles,  where  the  posterity  of  the  patriarchs  is  recited,  Dan  is 
wholly  omitted. 

9.  A  great  multitude — Of  those  who  had  happily  finished  their  course.  *  Soeh 
raultitum  are  afterward  described,  and  still  higher  degrees  of  glory  which  they 
attain,  after  a  sharp  fight  and  magnificent  victory,  clup.  xiv,  1;  xv,  2;  xix,  1; 
XX,  4.  There  is  an  inconceivable  variety  in  the  degrees  of  reward  in  the  other 
world.  Let  not  any  slothful  one  say,  If  I  get  to  heaven  at  all,  I  will  be  oontont  * 
noh  a  one  may  let  heaven  go  altogether.  In  worldly  things  men  are  arobitioua 
to  get  as  high  as  they  can.  Christians  have  a  far  more  noble  ambition.  The  di£. 
&Tenoe  between  the  ywry  highest  and  the  lowest  state  in  the  world,  is  nothing  to 
tlwmaUeitdiilbraaoebetWMn  the  degrees  of  glory.   Bot  who  hM  titts  to  tkittk 


CHAPTER  VII.  67T 

tongues,  standing  before  the  throne,  and  before  the  Lamb,  clothed 

10  with  white  robes  and  pahns  in  their  hands.  And  they  cry  with  a 
loud  voice,  saying.  Salvation  to  our  God  who  sitteth  on  the  throne, 

1 1  and  to  the  Lamb.  And  all  the  angels  stood  round  about  the  throne, 
and  the  elders,  and  the  four  living  creatures  ;  and  they  fell  before 

12  the  throne  on  their  faces,  and  worshipped  God,  Saying,  Amen : 
the  blessing,  and  the  glory,  and  the  wisdom,  and  the  thanksgiving, 
and  the  honour,  and  the  power,  and  the  strength,  be  to  our  God  for 

13  ever  and  ever.  And  one  of  the  elders  answered,  saying  to  me» 
Who  are  these  that  are  clothed  in  white  robes  ?  and  whence  are 

14  they  come  ?  And  I  said  to  him,  My  lord,  thou  knowest.  And  he 
said  to  me.  These  are  they  who  come  out  of  great  affliction,  and 
they  have  washed  their  robes  and  made  them  white  in  the  blood 

15  of  the  Lamb,  Therefore  are  they  before  the  throne  of  God,  and 
serve  him  day  and  night  in  his  temple,  and  he  that  sitteth  upon  the 

16  throne  shall  have  his  tent  over  them  :  They  shall  hunger  no  more, 
neither  thirst  any  more ;  neither  shall  the  sun  light  on  them,  nor 

17  any  heat.     For  the  Lamb  who  is  jn  the  midst  of  the  throne  will 

of  this  7    Who  is  at  oil  concerned  about  it  7    Standing  before  tke  throne — In  the 
full  vision  of  God,  a&d  palmt  in  their  hand* — Tokens  of  joy  and  victory. 

10.  Salvation  to  our  Ood — Who  hath  saved  us  from  all  evil  into  all  the 
happiness  of  heaven.  The  salvation  for  which  they  praise  God  is  described, 
ver.  15 ;  that  for  which  they  praise  the  Lamb,  ver.  14 ;  and  both  in  the  16th 
and  17th  verses. 

11.  And  all  the  angeU  stood — In  waiting,  round  about  the  throne,  and  the 
eldere,  and  the  four  living  ereatureo — ^That  is,  the  living  creatures  next  the 
throne,  the  elders  round  these,  and  the  angels  round  them  both ;  and  they  fell  on 
their  faeee — So  do  the  elders,  once  only,  chap,  zi,  16.  The  heavenly  ceremonial 
has  its  fixed  order  and  measure. 

13.  Amen — ^With  this  word  all  the  angels  confirm  the  words  of  the  great  nral. 
titude.  But  they  likewise  carry  the  praise  much  higher ;  the  bleeeing,  and  tke 
glory,  and  the  wiodom,  and  the  thankegiving,  and  the  honour,  and  the  power,  and 
the  strength,  he  unto  our  Ood  for  ever  and  ever — Before  the  Lamb  began  to  open  the 
seven  seals,  a  sevon-fold  hymn  of  praise  was  brought  him  by  many  angels,  chap. 
V,  12.  Now  he  is  upon  opening  the  last  seal,  and  the  seven  angels  are  going  to 
receive  seven  trumpets,  in  order  to  make  the  kingdoms  of  the  world  subject  to 
God,  all  the  angels  give  seven-fold  praise  to  God. 

13.  And  one  of  the  elders — What  stands,  ver.  13-17,  might  have  immediately 
followed  the  10th  verse :  but  that  the  praise  of  the  angels  which  was  at  the  same 
time  with  that  of  the  great  multitude,  came  in  between  ;  answered — He  answered 
8t.  John's  desire  to  know,  not  any  words  that  he  spoke. 

14.  My  lord — Or  my  master — ^A  common  term  of  respect.  So  Zechariah 
likewise  bespeaks  the  angel ;  chap,  i,  9 ;  iv,  4 ;  vi,  4 :  thou  knowest — That  is,  1 
know  not ;  but  thou  dost.  These  are  they — Not  martyrs ;  for  these  are  not  such 
a  multitude  as  no  man  can  number.  But  as  all  the  ansels  appear  here,  so  do  all 
the  souls  of  the  righteous,  who  had  lived  from  the  beginning  of  the  world ;  who 
come — He  does  not  say.  Who  did  come.  But  who  come  now  also ;  to  whom 
likewise  pertain  all  who  will  come  hereafter ;  out  of  great  <f^tcfioi»— Of  various 
kinds,  wisely  and  graciously  allotted  by  God  to  all  his  children  ;  and  have  washed 
their  robes — From  all  guilt,  and  made  them  white — In  all  holiness,  by  the  blood 
of  the  Lamb — ^Which  not  only  cleanses,  but  adorns  us  also. 

15.  Therefore — Because  they  come  out  of  great  afflittion,  and  have  washed  thei* 
robes  in  his  blood,  are  they  before  the  throne — It  seems,  even  nearer  than  the 
angels ;  and  serve  him  day  and  night — Speaking  after  the  manner  of  men,  that 
is,  continuallv ;  in  his  temple — Which  is  in  heaven ;  and  he  shaU  have  his  tent 
aver  them — Shall  spread  his  glory  over  them  as  a  covering. 

16.  Neither  shaU  the  sun  Ught  on  them — For  God  is  their  sod  ;  ner  any  pam» 
Ibl  heat,  or  mcleBMncy  of  MaMmt, 


678  THE  REVELATION. 

feed  them,  and  will  lead  tliem  to  living  ibontains  of  water :  and 
God  will  wipe  away  all  tears  from  their  eyes. 
VIIL    And  when  he  had  opened  the  seventh  seal,  there  was  silence 

2  in  heaven  about  half  an  hour.    And  I  saw  the  seven  angels  whe 

3  stood  before  God,  and  seven  trumpets  were  given  them.     And 


17.  For  th%  Lamb  will  feed  them — ^With  eternal  p««oe  and  joy,  so  that  they 
chall  hunger  no  more  ;  and  wiU  lead  them  to  living  fountaioM  of  water — The 
comforts  of  the  Holy  Spirit,  so  that  they  shall  thirst  no  more.  Neither  ahall 
they  soffer  or  grieve  any  more :  for  Ood  will  wipe  away  eill  teart  from  their 
tffee. 

VIII.  1.  And  when  he  had  opened  the  seventh  scoi,  there  woe  eiUnee  in  heaven — 
Such  a  silence  is  mentioned  but  in  this  one  place.  It  was  uncommon  and  highly 
observable.  For  praise  is  sounding  in  heaven  day  and  night.  In  particular* 
Unmediately  before  this  silence,  all  the  angels,  and  before  them  the  innomerable 
multitude,  had  been  crying  with  a  load  ▼oice :  and  now,  all  is  still  at  one* 
there  is  a  universal  pause.  Hereby  the  seventh  seal  is  very  remarkably  die. 
tinguisbed  from  the  six  preceding.  This  silence  before  God  shows  that  those 
who  were  round  about  him  were  expecting,  with  the  deepest  reverence,  the  great 
things  which  the  Divine  Majesty  would  farther  open  and  order.  Immediately 
after  the  seven  trumpets  are  beard,  and  a  sound  more  angust  than  ever.  Silence 
»  only  a  preparation :  the  grand  point  is,  the  sounding  the  trumpets  to  the 
praise  of  God.  About  half  an  hour — ^To  St.  John  in  the  vision  it  might  seem  a 
common  half  hour. 

3.  And  I  eaw — The  seven  trumpets  belong  to  the  seventh  seal,  as  do  the 
seven  phials  to  the  seventh  trumpet.  This  should  be  carefully  remembered,  that 
we  may  not  confound  together  the  times  which  follow  each  other.  And  jret  it 
may  be  observed  in  general,  concerning  Use  times  of  the  incidents  mentioned  in 
this  book,  it  is  not  a  certain  rule,  that  every  part  of  the  text  is  fully  accom. 
plished,  before  the  completion  of  the  following  part  begins.  All  things  men. 
tioned  in  the  epistles  are  not  ftilly  accomplished  before  the  seals  are  opened ; 
neither  are  all  things  mentioned  under  the  seals  ful^led,  before  the  trumpets 
begin.  Nor  yet  is  the  seventh  trumpet  wholly  past  before  the  phials  are  poured 
oat.  Only  the  beginning  of  each  part  (;-h>s  before  the  beginning  of  the  follow, 
ing.  Thus  the  epistles  begin  before  the  seals,  the  seals  before  the  trumpets,  the 
trumpets  before  the  phials.  One  ^istle  benns  before  another,  one  seal  befbre 
another,  one  trumpet  especially  before  another,  one  phial  bwfore  another.  Yea» 
sometimes  what  begins  later  tiian  another  thing,  ends  sooner ;  and  what  begin* 
earlier  than  another  thing,  ends  later.  So  the  seventh  trumpet  begins  earliet 
than  the  phials,  and  yet  extends  beyond  them  all.  The  eeven  angele  which  stood 
before  God — A  character  of  the  highest  eminepce ;  and  eeeen  trumpeie  tserc 
gtven  them  When  men  desire  to  make  known  openly  a  thing  of  public  concern, 
they  give  a  token  that  may  be  seen  or  heard  far  and  wide  :  and  among  such  none 
are  more  ancient  than  trumpets.  Lev.  xxv,  9 ;  Numb,  x,  2 ;  Amos  iii,  6.  The 
Israelites  in  particular  used  them,  both  in  the  worahip  of  God  and  in  war,  there, 
with  openly  praising  the  power  of  God,  before,  afler,  and  in  the  battle.  Josh,  vi, 
4 ;  2  Chron.  xiii,  14,  Slo.  And  the  angels  nere  made  known  by  these  trumpets 
the  wonderful  works  of  God,  whereby  all  opposing  powers  are  successive! j 
shaken,  till  the  kingdom  of  the  world  becomes  the  kingdom  of  God  and  his 
anointed. 

These  trumpets  reach  nearly  from  the  time  of  St.  John  to  the  end  of  the  world  ; 
and  they  ore  disUnguisbed  by  manifest  tokens.  The  place  of  the  four  fint  is 
specified,  namely,  east,  west,  south,  and  north  successively.  In  the  three  last, 
immediately  afler  the  time  of  each,  the  place  likewise  is  pointed  out. 

The  seventh  angel  did  not  begin  to  sound  till  afler  the  going  forth  of  the 
second  wo :  but  Xh9  trumpets  were  given  to  him  and  the  other  six  together,  (as 
were  afterward  the  phials  to  the  seven  angels,)  and  it  is  accordingly  said  of  all 
the  seven  together,  that  they  prepared  themselves  to  sound.  These  thereforo 
were  not  men,  as  some  have  thought,  but  angels  properly  so  called. 

3.  And — In  the  3d  verse  the  trumpets  were  given  to  the  seven  angels,  and  in 
the  sixth  they  prepared  to  sound.  But  between  these  the  incense  of  this  angel 
and  the  prayen  oi  the  saints  are  mentioned  i  the  ioterpoiiq|[  of  which  ehow^ 


CHAPTER  VIII.  679 

another  angel  came  and  stood  at  the  altar,  having  a  golden  censer, 
and  much  incense  was  given  him,  that  he  might  place  it  with  the 
prayers  of  all  the  saints  upon  the  golden  altar  which  is  before 

4  the  throne.     And  the  smoke  of  the  incense  ascended  before  God 

5  out  of  the  angel's  hand  with  the  prayers  of  the  saints.  And  the 
angel  took  the  censer  and  filled  it  with  the  fire  of  the  altar,  and 
threw  it  upon  the  earth,  and  there  were  thunderings,  and  light- 
nings, and  voices,  and  an  earthquake. 

6  And  the  seven  angels,  who  had  the  seven  trumpets,  prepared 

7  themselves  to  sound.  And  the  first  sounded,  and  there  was  hail, 
and  fire  mingled  with  blood,  and  they  were  cast  upon  the  earth ; 
and  the  third  part  of  the  earth  was  burnt  up,  and  the  third  part  of 
the  trees  was  burnt  up,  and  all  the  green  grass  was  burnt  up. 


that  the  prayers  of  the  aaints,  and  the  trampets  of  the  angeli  go  together.  And 
these  prayers,  with  the  effects  of  them,  may  well  be  supposed  to  extend  through 
all  thi)  seven.  Another  angel — Another  created  an^l.  Such  are  all  that  are 
here  spoken  of.  In  this  part  of  the  Revelation,  Christ  is  never  termed  an  angel, 
but  the  Lamb ;  came  and  etood  at  the  altar — Of  burnt  offerings  *,  and  there  woM 
given  him  a  golden  center — A  censer  was  a  cup  on  a  plate  or  saucer.  This  waa 
the  token  and  the  business  of  the  office.  And  much  ineenee  wag  ^toen-^Incenae 
geneially  signifies  prayer.  Here  it  signifies  the  longing  desures  of  the  angels 
tiiat  the  holy  counsel  of  God  might  be  fulfilled.  And  there  was  much  ineente  * 
for  ait  the  prayers  of  all  the  saints  in  heaven  and  earth  are  here  joined  together, 
so  are  the  desires  of  all  the  angels,  which  are  brought  by  this  angel ;  that  At 
might  place  it — It  is  not  said  otter  it ;  for  he  was  discharging  the  office  of  an 
angel,  not  a  priest :  with  the  prayers  of  all  the  eainto — ^At  the  same  time ;  but  not 
for  the  saints.  The  angels  are  fellow  servants  with  the  saints,  not  mediators  for 
them. 

4.  And  the  wmole  of  the  incense  eame  vp  before  Ood,  with  the  prayers  of  tk» 
saints — ^A  token  that  both  were  accepted. 

5.  And  there  were  thunderings^  and  lightnings^  and  voices,  and  an  earthquake 
— ^These,  especially  when  attended  with  fire,  are  emblems  of  God's  dreadful 
judgments,  which  are  immediately  to  follow. 

6.  And  the  seven  angels  prepared  themselves  to  sound — ^That  each  when  it 
should  come  to  his  turn  might  sound  without  delay.  But  while  they  do  sound, 
they  still  stand  before  God. 

7.  And  the  first  sounded — And  every  angel  continued  to  sound  till  all  which 
his  trtunpet  brought  was  fulfilled,  and  till  the  next  began.  There  aro  intervals 
between  the  three  woes,  but  not  between  the  four  first  trumpets.  And  there  was 
hail,  and  fire  mingled  with  blood,  and  they  were  east  upon  the  earth — The  earth 
seems  to  mean  Asia ;  Palestine  in  particular.  Quickly  after  the  Revelation  was 
riven,  the  Jewish  calamities  under  Adrian  began  i  yoA*  before  the  reign  of 
Trajan  was  ended :  and  here  the  trumpets  begin.  Even  under  Trajan,  in  ths 
year  114,  the  Jews  made  an  insurrection  with  a  most  dreadful  fury;  and  in 
the  parts  about  Gyrene  in  Egypt,  and  in  Gyprus,  destroyed  four  hundred  and 
sixty  thousand  persons.  But  they  were  repressed  by  the  victorious  power  of 
Trajan,  and  afterward  slaughtered  themselves  in  vast  multitudes.  The  alann 
spread  itself  also  into  Mesopotamia,  where  Lucius  Quintius  slew  a  srreat  number 
of  them.  They  rose  in  Judea  again  in  the  second  year  of  Adrian ;  but  were  pre- 
sently quelled.  In  the  year  133  they  broke  out  more  violent  than  ever,  under 
their  false  Messiah,  Barcochab :  and  the  war  continued  till  the  year  135,  when 
almost  all  Judea  was  desolated.  In  the  Egyptian  plague  also  hail  and  fire  were 
together.  But  bore  haU  is  to  be  taken  figuratiyely,  as  also  blood,  for  a  veha 
nent,  suddon,  powerful,  hurtfixl  invasion  ;  and  fire  betokens  the  rerenge  of  at 
enraged  enemy,  with  the  desolation  therefrom.  And  they  were  cast  upon  iM 
eorff— That  is,  the  fire,  and  hail,  and  blood.  But  they  existed  before  they  wen 
cast  upon  the  earth.  The  storm  fell,  the  blood  flowed,  and  the  flames  raged 
round  Gyrene,  and  in  Egypt,  and  Gyprus,  before  they  reached  Mesopotamia  and 
Judea.    And  the  third  part  of  the  earth  was  burnt  up — ^Fifty  woU-fi^rtlfisd  citietp 


680  THE  REVELATION. 

H      And  the  second  angel  sounded,  and  as  it  were  a  great  mountain, 

burning  with  fire,  was  cast  into  the  sea  ;  and  the  third  part  of  the 
*)  sea  became  blood.     And  the  third  part  of  the  creatures  that  were 

in  the  sea,  which  had  life,  died,  and  the  third  part  of  the  ships 

were  destroyed. 
10      And  the  third  angel  sounded,  and  there  fell  from  hearcn  a  great 

star,  burning  as  a  torch,  and  it  fell  on  the  third  part  of  tlie  riren^ 

and  on  the  fountains  of  waters. 

sod  nine  hundred  and  eighty  .fire  well-inhabited  towni  of  the  Jewi,  were  wholly 
deetroyed  in  this  war.  yud  tracts  of  land  were  likewise  left  desolate  and  without 
inhabitants ;  end  the  tkkrd  fart  of  the  treet  woe  burnt  tip,  and  dU  the  green  gru99 
was  burnt  «jp— Some  understand  by  the  trees,  men  of  eminence  among  the  Jews ; 
by  the  grass  the  common  people.  The  Romans  spared  many  of  the  former.  The 
latter  were  almost  all  destroyed. 

Thus  venceance  began  at  the  Jewish  enemies  of  Christ's  kingdom ;  thoogh 
eren  then  the  Romans  did  not  quite  escape.  But  afterward  it  came  apon 
them  more  and  more  violently :  the  second  trumpet  afiects  the  Roman  heathens 
in  particular ;  the  third,  the  dead,  unholy  Christians ;  the  fourth,  the  empire 
itself. 

8.  And  the  teeond  angel  sounded,  and  aa  it  were  a  great  mountain  burning  with 
/re,  100*  eaot  into  the  sea — By  the  sea,  particularly  as  it  is  here  opposed  to  the 
earth,  w^  >nay  understand  the  west,  or  Europe ;  and  chiefly  the  middle  parts  of 
it,  the  yast  Roman  empire.  A  mountain  here  seems  to  signify  a  great  force  and 
multitude  of  people,  Jer.  li,  95.  So  this  may  point  at  the  irruption  of  the  barfaa. 
reus  nations  mto  the  Roman  empire.  The  warlike  Goths  broke  in  upon  it  about 
the  year  S50.  And  from  that  time  the  irruption  of  one  nation  after  another  nerer 
ceased,  till  the  Tory  form  of  the  Roman  empire,  and  all  but  the  name  was  lost. 
The  fire  may  mean  the  fire  of  war,  and  the  rage  of  those  ssTage  nations.  And 
the  third  part  of  the  oea  became  blood — ^This  need  not  imply,  that  just  a  third 
part  of  the  Romans  were  slain.  But  it  ii  certain  an  inconceirable  deal  of  blood 
was  shed  in  all  these  invasions. 

9.  And  the  third  part  of  the  creaiureo  that  were  tn  the  oea — ^That  is,  of  all  sorts 
of  men  of  every  nation  and  denee,  died — ^By  these  merciless  invaders.  And 
the  third  part  of  the  ehipo  were  deotroyed — It  is  a  frequent  thing  to  resemblo  a 
state  or  republic  to  a  snip,  wherein  many  people  are  embarked  together,  and 
share  in  the  same  dangers.  And  how  many  states  were  utterly  destroyed  by 
those  inhuman  conquerors  7  Much  likewise  of  this  was  literally  nilfilled.  How 
often  was  the  sea  tinged  with  blood  ?  How  many  of  those  who  dwelt  mostly 
upon  it  were  killed  7    And  what  number  of  ships  destroyed  7 

10.  And  the  third  angel  oounded,  and  there  fell  from  heaven  a  great  etar,  and 
it  fell  on  the  third  part  of  the  Hvero — It  seems  Afiioa  is  meant  by  the  rivers,  with 
which  this  burning  part  of  the  world  abounds  in  an  especial  manner.  E!gypt, 
in  particular,  which  the  Nile  overflows  every  year  far  and  wide.  In  the  whole 
African  history,  between  the  irruption  of  the  barbarous  nations  into  the  Roman 
empire,  and  the  ruin  of  the  western  empire,  after  the  death  of  Valentinian  tho 
Third,  there  is  nothing  more  momentous  than  the  Arian  calamity,  which  sprung 
up  in  the  year  315.  It  is  not  possible  to  tell  how  many  persons,  particularly  at 
Alexandria,  in  all  Egypt,  and  m  the  neighbouring  countries,  were  destroyed  by 
the  rage  of  the  Arians.  Yet  Africa  far^  better  than  other  parts  of  the  empire 
with  regard  to  the  barbarous  nations,  till  the  governor  of  it,  whose  wife  was  a 
zealous  Arian,  and  aunt  to  Genseric  king  of  the  Vandals,  was  under  that  pre- 
tence  unjustly  accused  before  the  Empress  Flacidia.  He  was  then  prevailed 
upon  to  invite  the  Vandals  into  Africa ;  who,  under  Genseric,  in  the  year  4528, 
founded  there  a  kingdom  of  their  own,  which  continued  till  the  year  533.  Under 
these  Vandal  kings  the  true  believers  endured  all  manner  of  afflictions  and  per. 
secutions.  And  thus  Arianism  was  the  inlet  to  all  heresies  and  calamities,  and 
at  length  to  Mahommedanism  itself. 

This  great  star  was  not  an  angel,  (angels  are  not  the  agents  in  the  two  pre* 
ceding  or  the  following  trumpet,)  but  a  teacher  of  the  Church,  one  of  the  otarm 
M  f As  right  hand  of  Chriot.    Such  was  Arius.    He  fell  from  on  high,  as  it  were 


CHAPTER  VIII.  681 

1 1  And  the  name  of  the  star  is  called  Wonnwood,  and  the  third 
part  of  the  waters  became  wormwood,  and  many  men  died  of  the 

12  waters,  because  they  were  made  bitter.  And  the  fourth  angel 
sounded,  and  the  third  part  of  the  sun  was  smitten,  and  the  third 
part  of  the  moon,  and  the  third  part  of  the  stars  ;  so  that  the  third 
part  of  them  was  darkened,  and  the  day  shone  not  for  the  third 
part  thereof,  and  the  night  likewise. 

.13  And  I  saw  and  heaid  an  angel  flying  in  the  midst  of  heaven, 
saying  with  a  loud  voice,  Wo,  wo,  wo  to  the  inhabitants  of  the 


&om  heaven,  into  the  most  pemicioos  doctrines ;  and  made  in  his  fall  a  blazing 
on  all  sides,  being  greats  and  now  bmrning  a$  a  torek.  He  fell  on  the  third  part 
of  the  rivere ;  his  doctrines  spread  far  and  wide,  partioolarlj  in  Eg^pt ;  and  on 
the  fountains  of  waters — ^Wherewith  Africa  abounds. 

11.  And  the  name  of  the  etar  was  called  Wormwood — The  unparalleled  bitter, 
neae  both  of  Arius  hiznself  and  of  his  followers,  shows  the  ezaot  propriety  of  his 
title ;  and  the  third  part  of  the  waters  became  wormwood— A  Tory  considerable 
part  of  Africa  was  mfected  with  the  same  bitter  doctrine  and  spirit ;  and  manf 
men  (though  not  a  third  part  of  them)  died—Bj  the  cruelty  of  Um  Arians. 

13.  And  the  fourth  angel  sounded^  and  the  third  part  of  the  sun  was  smitten 
(or  struck) — After  the  emperor  Thodosius  died,  and  the  empire  was  divided  into 
the  eastern  and  Uie  western,  the  barbarous  nations  poured  in  as  a  flood.  The 
Goths  and  Huns  in  the  years  403  and  405  fell  upon  Italy  itself  with  an  impa. 
toous  force ;  and  the  former  in  the  year  410  took  Rome  by  storm,  and  plundered 
it  without  mercy.  In  the  vear  453  Attila  treated  the  upper  part  of  Italy  in  the 
same  manner.  In  455  Valentinian  the  Third  was  killed,  and  Genseric  invited 
from  Africa. .  He  plundered  Rome  for  fourteen  days  together.  Reeimer  phin 
dered  it  a^^in  in  473.  During  all  these  commotions,  one  province  was  lost  after 
another,  till  in  the  vear  476,  Odoacer  seized  upon  Rome,  deposed  the  emperor, 
and  put  an  end  to  the  empire  itself. 

An  eclipse  of  the  sun  or  moon  is  termed  by  the  Hebrews  a  stroke.  Now,  as 
such  a  darkness  does  not  come  all  at  once,  but  by  degrees,  so  likewise  did  the 
darkness  which  foil  on  tho  Roman,  particularly  the  western  empire :  for  the 
stroke  began  long  before  Odoacer,  namely,  when  the  barbarians  first  conquered 
the  capital  city.  And  the  third  part  of  the  moout  and  the  third  part  of  the  stars; 
so  that  the  third  part  of  them  was  darkened — As  under  the  first,  second,  and 
ihird  trumpets,  bv  the  earth,  sea,  and  rivers,  are  to  be  understood  the  men  that 
inhabit  them,  so  bore  bv  the  sun,  moon,  and  stars,  may  be  understood  the  men 
that  live  under  them,  who  are  so  overwhelmed  with  eailamities  in  thoee  days  of 
darkness,  that  they  can  no  longer  enjoy  the  light  of  heaven,  unless  it  may  be 
*.hought  to  imply  their  being  kiUed,  so  that  the  sun,  moon,  and  stars  shine  to 
them  no  longer.  The  very  same  expression  we  find  in  Ezekiel,  chapter  zuii,  8. 
J  will  darken  all  the  Ughts  of  heaven  oner  them — As  then  the  fourth  seal  tran. 
scends  the  three  precei&ng  seals,  so  does  the  fourth  trumpet  the  three  preceding 
trumpets.  For  in  this,  not  the  third  part  of  the  eartn,  or  sea,  or  rivers  only,  but 
of  all  who  are  under  the  sun  are  affected,  and  the  day  shone  not  for  a  third  part 
tAereo/— That  is,  shone  with  only  a  third  part  of  its  usual  brightness,  and  the 
night  likewise,  the  moon  and  the  stars  having  lost  a  third  part  of  their  lustre, 
either  with  regard  to  those  who  being  dead,  saw  them  no  longer,  or  those  who 
saw  them  with  no  satisfaction. 

The  three  last  trumpets  have  the  time  of  their  continuance  fixed,  and  between 
oach  of  them  there  is  a  remarkable  pause :  whereas  between  the  four  former  there 
is  no  pause,  nor  is  the  time  of  their  continuance  mentioned ;  but  aU  together  the 
four  seem  to  take  up  a  little  less  than  four  hundred  years. 

13.  And  I  saw  and  heard  an  angel  flying — Between  the  trumpets  of  the  fourth 
and  fifth  angel,  tn  the  midst  o/*  heaven — ^The  three  woes  (as  we  shall  see)  stretch 
themselves  over  the  earth  from  Penia  eastward,  beyond  Italy  westward,  all 
which  space  had  been  filled  with  the  Gospel  by  the  apostlea.  In  the  midst  of  this 
lies  Patmos,  where  8t.  John  saw  this  angel.  Saying,  Wo,  wo,  wo— Toward  the 
find  of  the  fifth  century,  there  were  many  presages  o?  approaching  calamities ;  $o 
the  inhabiUmts  of  the  eartA— All  without  exception.    Heavy  mle  wsm  oominf 


CHAPTER  IX.  683 

ment  of  them  is  as  the  torment  of  a  scorpion,  ^en  he  stingeth  a 

6  man.     And  in  those  days  the  men  shall  seek  death,  but  not  find 

7  it ;  and  shall  desire  to  die,  but  death  will  flee  from  them.  And  the 
appearances  of  the  locusts  are  like  horses  made  ready  for  battle  ; 
and  on  their  heads  are  as  it  were  crowns  like  gold,  and  their  faces 

8  are  as  the  faces  of  men.     And  they  had  hair  as  the  hair  of  women, 

9  and  their  teeth  were  as  the  teeth  of  lions.  And  they  had  breast- 
plates, as  it  were  breastplates  of  iron,  and  the  noise  of  their  wings 
vxis  as  the  noise  of  chariots  of  many  horses  running  to  battle. 

10  And  they  have  tails  like  scorpions,  and  stings  were  in  their  tails ; 

11  their  power  is  to  hurt  men  five  months.     And  they  have  over  them 
a  king,  the  angel  of  the  bottomless  pit ;  his  name  in  the  Hebrew 

12  is  Abaddon,  but  in  the  Greek  he  hath  the  name  ApoUyon.     One 
wo  is  past ;  behold  there  come  yet  two  woes  after  these  things. 

13  And  the  sixth  angel  sounded,  and  I  heard  a  voice  from  the 

14  four  comers  of  the  golden  altar  which  is  before  God,  Saying  to 
the  sixth  angel,  who  had  the  trumpet,  Loose  the  four  angels  who 

5.  Not  to  kill  them — ^Very  few  of  them  were  killed ;  in  general,  they  were  im- 
prisoned and  variously  tormented. 

6.  The  men — ^That  is,  the  men  who  are  so  tormented. 

7.  And  the  appearancee — This  description  suits  a  people  neither  thoroughly 
civilized,  nor  entirely  savage.  And  such  were  the  Persians  of  that  age ;  of  the 
loeuete  are  like  horeee — With  their  riders.  The  Persians  excelled  in  horseman, 
■hip,  and  on  their  heade  are  at  it  were  ctomim-— Turbans,  an4  their  faeee  are  ae 
the  faeee  of  men — Friendly  and  agreeable. 

8.  And  they  had  hair  ae  the  hair  of  women — All  the  Persians  of  old  gloried  in 
long  hair ;  and  their  teeth  were  ae  the  teeth  of  lione — Breaking  and  tearing  all 
things  in  pieces. 

9.  And  the  noiee  of  their  winge  wae  ae  the  noiee  of  chariote  of  many  horeee-^ 
With  their  war  chariots  drawn  by  many  horses,  they,  as  it  were,  flew  to  and  flro 

10.  And  they  have  taile  like  eeorpione — ^That  is,  each  tail  is  like  a  scorpion,  not 
like  the  tail  ofa  scorpion,  to  hurt  the  unsealed  men  five  monthe-^Fvrv  prophetic 
months,  that  is,  seventy.nine  common  years.     So  long  did  these  calamities  Isst. 

11.  And  they  have  over  them  a  king — One  by  whom  they  are  peculiarly  di- 
rected  and  governed.  Hie  name  ie  Abaddon — Both  this  and  Apollyon  signify  a 
destroyer.  By  this  he  is  distinguished  from  the  dragon,  whose  proper  name  is 
Satan. 

12.  One  wo  ie  paet :  behold  there  eome  yet  two  woee  after  theee  thinge — -Tlie 
Persian  power,  under  which  was  the  first  wo,  was  now  broken  by  the  Saracens ; 
from  this  time  the  first  pause  made  a  wide  way  for  the  two  succeeding  woes.  In 
589,  when  the  first  wo  ended,  Mohammed  was  twenty  years  old,  and  the  conten- 
tions  of  the  Christians  with  each  other  were  exceeding  great.  In  591  Chosroes 
II.  reigned  in  Persia,  who  after  the  death  of  the  emperor  made  dreadful  distur- 
bances  in  the  east.  Hence  Mohammed  found  an  open  door  for  his  new  religrion 
and  empire.  And  when  the  usurper  Pbocas  had,  in  the  year  606,  not  only  de- 
elared  the  bishop  of  Rome,  Boniface  III.  universal  bishop,  but  also  the  Church 
of  Rome  the  heaid  of  all  Churches ;  this  was  a  sure  step  to  advance  tho  papacy  to 
its  utmost  height.  Thus,  afler  the  passing  away  of  the  first  wo,  the  second,  yea, 
and  the  third,  quickly  followed :  as  indeeid  they  were  both  on  the  way  together 
with  it,  before  the  first  efiectually  began. 

13.  And  the  eixth  angel  soum^if— Under  this  angel  goes  forth  the  second  wo ; 
and  I  heard  a  voice  from  the  four  eomere  of  the  golden  altar — ^This  golden  altar 
is  the  heavenly  pattern  of  the  Levitical  altar  of  incense.  This  voice  signified, 
that  the  execution  of  the  wrath  of  God,  (mentioned  ver.  30,  31,)  should,  at  no 
Inter tession,  be  delayed  any  longer. 

14.  Looee  the  four  angele — ^To  go  every  way  to  the  four  quarters :  these  were 
•vil  angels,  or  they  would  not  have  boon  bound.  Why,  or  how  long  they  wom 
bound,  we  know  not. 


094  THE  REVELATION. 

15  are  bcrand  in  the  great  river  Enphntea.  And  the  four  mgels 
were  loosed,  who  were  prepared  for  the  hour,  and   daj,  and 

16  month,  and  year,  to  kill  the  third  part  of  men.  And  the  nnmbei 
of  the  army  of  horsemen  toas  two  hundred  millions ;  I  heard  their 

17  number.  And  thus  I  saw  the  horses  in  the  vision  and  them  that 
sat  on  them,  having  breastplates  of  Bn^  and  hyacinth,  and  brim- 
stone :  and  the  heads  of  the  horses  are  as  the  heads  of  lions,  and 

1 8  out  of  their  mouths  goeth  fire,  and  smoke,  and  brimstone.  By  these 
three  plagues  were  the  third  part  of  men  killed,  by  the  fire,  and 
the  smoke,  and  the  brimstone,  which  went  out  of  their  mouths. 

15.  And  the  ftmr  mmgel»  were  looted,  who  were  wreptared — Bj  loosing  them,  u 
wen  u  bj  their  ttrength  and  rage,  to  kUl  the  third  pmrt  of  men — ^That  is,  an  im- 
niMiae  number  of  them,  for  the  komr,  and  day,  and  month,  and  year^AXk  thia 
agrees  with  the  slaughter  which  the  Saracens  made,  for  a  long  time  after  Bio* 
hamnied*s  death.  And  with  the  number  of  angels  let  looeo  agrees  the  number 
ef  their  first  and  most  eminent  Caliphs.  These  were  Ali,  Ababeker,  Omar,  and 
Otman.  Mohammed  named  Ali,  Us  cousin  and  soo-in-law,  for  his  soeoessor. 
But  he  was  soon  worked  out  bj  the  rest,  till  they  severally  died,  and  so  made  room 
lor  him.  Thej  succeeded  each  other,  and  each  destrojed  innumerable  mnliitndes 
ef  men.    There  are  in  a  prophetic 


Hour  g  ..  Eight         g  .    N 

Daj  SB  &>  196         8  B  f      in  aU  313 

lf«uti«k  at^tu^  S   3  Jb   91fi  S   S*  ?  «Mn. 

6'^  J 


Month  fifteen  gg  &.  318        g^  r         years. 

Year  196  6^  ^  117 


Now  the  second  v^  (as  also  the  beginning  of  the  third)  has  its  place, 
the  ceasing  of  the  locusts,  and  the  rising  of  the  beast  out  of  the  sea;  even  at 
the  time  that  the  Saracens  (who  were  chiefly  oaTalry)  were  in  the  heirht  of  their 
esmage ;  from  the  first  Caliph  Abubeker,  till  thej  were  repolied  mm.  Sene* 
under  Leo  IV.  These  212  jears  maj  therefore  be  reckoned  fixmi  the  year  CM 
to  847.  The  gradation  in  reckoning  the  time,  beginning  with  the  h<Hir,  and 
ending  with  a  year,  corresponds  with  their  small  beginning  and  vast  increase. 
Before  and  after  Mohammed's  death,  they  had  enough  to  do  to  settle  their  aflbirs 
■t  home.  Afterward  Abubeker  went  farther,  and  in  the  year  634  gained  great 
advantage  over  the  Persians  and  Romans  in  Syria.  Under  Omar  was  the  eon. 
quest  orMesopotamia,  Palestine,  and  Egypt  made.  Under  Osman,  that  of  Africa, 
(with  the  total  suppression  of  the  Roman  government  in  the  year  647,)  of  Cy. 
pms,  and  of  all  Persia,  in  651.  After  Ali  was  dead,  lus  son  Ali  Hasen,  a  peaee» 
able  prince,  was  driven  out  by  Muavio ;  under  whom  and  his  successors  the 
power  of  the  Saracens  so  increased,  that  within  fourscore  years  after  Moham. 
mod's  death,  they  had  extended  their  conquests  fiuther  than  the  warlike  Romans 
dkl  in  four  liundred  years. 

16.  And  the  number  of  the  horoemen  woo  two  hundred  mtttiono  Not  that  so 
many  were  ever  brought  into  the  field  at  once,  but  (if  wo  understand  the  ex. 
pression  literally)  in  the  coume  of  the  hour,  and  day,  and  month,  and  year.  So 
neither  were  thif  third  part  of  men  hUled  at  once ;  but  during  that  course  of 
years. 

17.  And  thuo  I  §aw  the  horoeo  and  them  that  oat  on  them  in  tho  wiohnSt, 
John  seems  to  add  these  words,  in  the  etston,  to  intimate  that  we  are  not  to  take 
this  description  just  according  to  the  letter ;  having  hreaatplateo  of  fire — Fiery 
red,  and  hyacinth — Dun.blue,  and  brimotone — A  faint  yellow.  Of  the  ssme  colour 
frith  the  fire,  and  omoke,  and  brimstone — which  go  out  of  the  moutho  of  their 
horoeo,  and  the  heado  of  their  horeeo  are  ao  the  heaao  of  liono — ^That  is,  fierce  and 
terrible,  and  out  of  their  moutho  goeth  fire,  and  omoke,  and  brimotone — ^This  figu. 
raltve  expression  may  denote  the  consuming,  blinding,  all-piereing  rage,  fierce. 
ness,  and  force  of  these  horsemen. 

18.  By  theoe  three — ^Which  were  inioparably  joined,  loers  the  third  part  of 
Mm  in  the  countries  they  overran,  ih72tf<{— Omar  alone  in  eleven  years  and  a 

half  took  thirty^six  thousand  cities  or  fbtto.    How  many  men  must  be 

timsin] 


CHAPTER  X.  683 

i9  For  the  power  of  the  horses  is  in  their  mouths  and  in  their  tails : 
for  their  tails  are  like  serpents  having  heads,  and  with  them  they 

20  do  hurt.  And  the  rest  of  the  men,  who  were  not  killed  by  these 
plagues,  yet  repented  not  of  the  works  of  their  hands,  that  they 
should  not  worship  devils,  and  idols  of  gold,  and  silver,  and  brass, 
and  stone,  and  wood,  which  can  neither  see,  nor  hear,  nor  walk : 

21  Neither  repented  they  of  their  murders,  nor  of  their  sorceries,  nor 
of  their  fornications,  nor  of  their  thefls. 

X.  And  I  saw  another  mighty  angel  coming  down  from  heaven, 
clothed  with  a  cloud,  and  a  rainbow  upon  his  head,  and  his  face 

19.  For  the  power  of  these  horses  is  in  their  mouths  and  in  their  tails— -Their 
riden  fight  retroating  as  Well  ai  advaneing ;  bo  that  their  rear  if  aa  terriUe  as 
their  front ;  for  their  tails  are  like  serpents,  having  heads — Not  like  the  tails  of 
serpents  only.  They  maj  be  fitly  compared  to  the  amphisbena,  a  kind  of  ser. 
pent  which  nas  a  short  tail,  not  unlike  a  head ;  from  which  it  throws  out  its 
poison,  as  if  it  had  two  heads. 

30.  And  the  rest  of  the  men  who  were  not  killed — ^Whom  the  Saracens  did  not 
destroy.  It  is  observable,  the  coantries  they  overran  were  mostly  those  where 
the  Gospel  had  been  planted ;  by  these  plagues — ^Here  the  description  of  the  second 
wo  ends ;  yet  repented  not — ^Though  tney  were  called  Christians,  of  the  works  of 
their  hands — Presently  specified ;  that  they  should  not  worship  devils — The  invo. 
cation  of  departed  saints,  whether  tme,  or  false,  or  doubtful,  or  forged,  crept 
early  into  the  Christian  Church,  and  was  carried  farther  and  farUier ;  and 
who  knows  how  many  who  are  invoked  as  saints,  are  among  evil,  not  good 
angels  7  Or  how  far  devils  haye  mingled  with  such  blind  worsmp,  and  with  tha 
wonders  wrought  on  those  occasions?  And  idols — ^About  the  year  590  men 
began  to  venerate  images ;  and  though  upright  men  zealously  opposed  it,  yet  by 
litue  and  little  images  grew  into  manifest  idols.  For  after  much  contention  both 
in  the  east  and  west,  in  the  year  787  the  worship  of  images  was  established  by 
the  second  council  of  Nice.  Yet  was  image  worship  sharply  opposed  some  time 
after  by  the  Emperor  Theophilus ;  but  wl^n  he  died,  in  842,  his  widow,  Theo- 
dora,  established  it  again  ;  as  did  the  council  at  Constantinople,  in  the  year  863, 
and  again  in  871. 

21.  Neither  repented  they  of  their  murders,  nor  of  their  sorceries — ^Whoerer 
reads  the  histories  of  the  seventh,  eighth,  and  ninth  centuries,  will  find  number, 
less  instances  of  all  these  in  every  part  of  the  Christian  world.  But  though  God 
cut  off  so  many  of  these  scandals  to  the  Christian  name,  yet  the  rest  went  on  in 
the  same  course.  Some  of  them,  however,  might  repent  under  the  plagues 
which  follow. 

Chap.  z.  From  the  first  verse  of  this  chapter  to  chap,  zi,  13,  preparation  is 

made  for  the  important  trumpet  of  the  seventh  angel.    It  consists  of  two  parts, 

which  run  parallel  to  each  other.    The  former  reaches  from  the  first  to  the 

seventh  verse  of  this  chapter :  the  latter  from  the  eighth  of  this  to  the  thirteenth 

verse  of  the  elcTcnth  chapter  :  whence,  also,  the  sizui  verse  of  this  chapter  is  pa. 

rallel  to  the  eleventh  verso.    The  period  to  which  both  these  refer  begrins  during 

the  second  wo,  as  appears,  chop,  zi,  14;  but  being  once  begun,  it  eztends  in  a 

continued  course  far  into  the  trumpet  of  the  seyonth  angel.    Hence  many  things 

are  represented  here  which  are  not  fulfilled  till  long  after.   So  the  joyful  consum. 

mation  of  the  mystery  of  God  is  spoken  of  in  the  seventh  verse  of  this  chapter, 

which  yet  is  not  till  after  the  consummation  of  the  wrath  of  God,  chap,  zv,  1. 

So  the  ascent  of  the  beast  out  of  the  bottomless  pit  is  mentioned  chap,  zi,  7t 

which  nevertheless  is  still  to  come,  chap,  zvii,  8.    And  so  the  earthquake,  by 

which  a  tenth  part  of  the  city  falls,  and  the  rest  are  converted,  chap,  zi,  13,  is 

really  later  than  that  by  which  the  same  city  is  split  into  three  parts,  chap. 

zvi,  19.    This  is  a  most  necessary  observation,  whereby  we  may  escape  many 

and  great  mistakes. 

^  X.  1.  And  I  saw  another  mighty  angel — Another  from  that  mi|^ty  aagel  men* 
i:       J  .i-__  _  ft        .  X.  .   .  1     /. ar  by  himself^ 

rainhtfw  U9§tt 


(M  THE  REVELATION. 

2  as  the  suo,  and  his  feet  as  pillars  of  fire.  >And  he  had  in  hi9  hud 
a  little  book  opened ;  and  he  set  his  right  foot  upon  the  sea,  and 

3  his  left  upon  the  earth.  And  he  cried  with  a  loud  Toice,  as  a  hoo 
roareth ;  and  while  he  cried  seven  thunders  uttered  their  Toices. 

4  And  when  the  seven  thunders  had  uttered  their  voices^  I  was 
about  to  write :  and  I  heard  a  voice  from  heaven,  sa3ringy  Seal  op 
the  things  which  the  seven  thunders  have  uttered,  and  write  them 

5  not.     And  the  angel  whom  I  saw  standing  upon  the  sea  and  upon 

6  the  earth,  lifted  up  his  right  hand  toward  heaven.  And  swars 
by  him  that  liveth  for  ever  and  ever,  who  created  the  heaven, 
and  the  things  that  are  therein ;  and  the  earth,  and  the  things  that 
are  therein ;  and  the  sea,  and  the  things  that  are  therein.  There 

for  a  creature.  The  woman,  chap,  zii,  1,  is  deacribed  more  glorioua  still ;  mmi 
kit  face  at  the  nm — ^Nor  is  this  too  much  for  a  creature,  for  all  the  rigfateoos 
shall  shine  forth  as  the  sun,  Matt,  ziii,  43 ;  and  kit  feet  as  pUlan  of  fire — Bright 
as  flame. 

3.  And  he  had  in  hie  hand — His  left  hand :  he  swore  with  his  right.  He  stood 
with  his  right  foot  on  the  sea,  toward  the  west :  his  left  on  the  land,  toward  the 
east ;  so  that  he  looked  southward.  And  so  St.  John  (as  Patmos  lies  near  Asia) 
could  conveniently  take  the  book  out  of  his  loft  hand.  This  sealed  book  wis 
first  in  the  right  hand  of  him  that  sat  on  the  throne.  Thence  the  Lamb  took  it 
and  opened  the  seals.  And  now  this  little  book,  containing  the  jemainder  of  the 
other,  is  given,  opened  as  it  was,  to  St.  John.  From  this  place  the  Revelation 
speaks  more  clearly  and  less  figuratively  than  before.  And  he  eet  hie  right  foot 
upon  the  tea — Out  of  which  the  first  beast  was  to  come,  and  hig  left  foot  vpam  the 
mirth — Out  of  which  was  to  come  the  second.  The  sea  may  betoken  ifarope ; 
the  earth  Asia ;  the  chief  theatres  of  these  great  things. 

3.  And  he  cried — Uttering  the  words  set  down,  ver.  6 ;  and  while  he  cried — Or 
was  cryincf,  at  the  same  instant  seren  thunders  uttered  their  voieee — In  distinct 
words,  each  after  the  other.  Those  who  spoke  these  words  were  glorious  hea- 
venly powers,  whose  voice  was  as  the  loudest  thunder. 

4.  And  I  heard  a  voice  from  heaven — Doubtless  from  him  who  had  at  fint 
commanded  him  to  write,  and  who  presently  commands  him  to  take  the  book, 
namely,  Jesus  Christ.  Seal  up  thoee  things  which  the  seven  thunders  have  ut» 
tered,  and  write  them  not — ^These  are  the  only  things  of  all  which  he  heard,  that 
he  is  commanded  to  keep  secret.  So  some  things  peculiarly  secret  were  revealed 
to  the  beloved  John,  beside  all  the  secrets  that  are  written  in  this  book.  At  the 
same  time  we  are  prevented  from  inquiring  what  it  was  which  these  thunders 
nttered.  Suffice  that  we  may  know  all  the  contents  of  the  opened  book,  and  of 
the  oath  of  the  angel. 

5.  And  the  angel-^Thie  manifestation  of  things  to  come  under  the  trumpet 
of  the  seventh  angel,  hath  a  twofold  introduction.  First,  the  angel  speaks  lor 
God,  vor.  7.  Then  Christ  speaks  for  himself,  chap,  xi,  3.  The  angel  appeals 
to  the  prophets  of  former  times ;  Christ  to  his  own  two  witnesses.  Whom  1 
saw  standing  upon  the  earth  and  upon  the  sea,  lifted  up  hit  right  hand  toward 
heaven — As  yet  the  dragon  was  in  heaven.  When  he  is  cast  thence,  he  brinn 
the  third  and  most  dreadful  wo  on  the  earth  and  the  sea :  so  that  it  seems  as  if 
there  would  be  no  end  of  calamities.  Therefore  the  angel  comprites  in  his  poa. 
ture  and  in  his  oath  both  heaven,  sea,  and  earth,  and  makes  on  the  part  of  the 
eternal  God  and  almighty  Creator  a  solemn  protestation  that  he  will  assert  his 
kingly  authority  against  all  his  enemies.  He  lifted  up  his  right  hand  toward 
heaven — ^The  angel  in  Daniel,  chap,  zii,  7,  (not  improbably  the  same  angel,^ 
lifted  up  both  his  hands. 

6.  And  swore — The  six  preceding  trumpets  pass  without  any  such  solemnity. 
It  is  the  trumpet  of  the  seventh  angel  alone  which  is  confirmed  by  so  high  an 
oath,  hy  him  that  liveth  for  ever  and  ever — Before  whom  a  thousand  years  are 
but  a  day ;  who  created  the  heaven,  the  earth,  the  sea,  and  the  things  that  art 
tA«retf»— And  consequently  has  the  sovereign  power  over  all :  therefore  all  hie 

though  they  rage  awhile  In  hMven*  on  the  see,  and  on  the  sartli«  jsl 


CHAPTER  X.  687 

7  shall  be  no  more  a  time.  But  in  tlie  days  of  the  voice  of  the 
seventh  angel,  while  he  shall  sound,  the  mystery  of  God  shall  be 
fulfilled,  as  he  hath  declared  to  his  servants  the  prophets. 

8  And  the  voice  which  I  heard  from  heaven  spake  with  me  again, 
and  said,  Go,  take  the  book  which  is  open  in  the  hand  of  the  an 

9  gel,  who  standeth  on  the  sea  and  on  the  earth.  And  I  went  to  the 
angel,  saying  to  him.  Give  me  the  book.  And  he  saith  to  me, 
TdLe  and  eat  it  up,  and  it  will  make  thy  belly  bitter,  but  it  will 

10  be  sweet  as  honey  in  thy  mouth.     And  I  took  the  book  out  of  the 
angePs  hand,  and  ate  it  up,  and  it  was  in  my  mouth  sweet  as  ho- 

1 1  ney,  but  when  I  had  eaten  it  my  belly  was  bitter.     And  he  saith 
to  me.  Thou  must  prophesy  again  concerning  the  people,  and  na- 

mast  give  place  to  him ;  that  there  ehaU  be  no  more  a  time^  but  in  the  dayo  of  the 
voice  of  the  eeventh  angel  the  myetery  of  Ood  ehaU  be  fulfilled — ^That  is,  a  timet 
a  chronos,  ihall  not  expire  before  that  mystery  is  mlfilled.  A  chronos  (1111 
years)  will  nearly  pass  oefore  then,  but  not  quite.  The  period  then  whidi  we 
may  term  a  non^hronos,  (not  a  whole  time,)  must  be  a  little,  and  not  much 
shorter  than  this.  The  non-chronos  here  mentioned  seems  to  hagin  in  the  year 
300,  (when  Charles  the  Great  instituted  in  the  west  a  new  line  of  emperors  or  of 
many  kin^rs,)  to  end  in  the  year  1836 ;  and  to  contain,  among  other  things,  the 
short  time  of  the  third  wo,  the  three  times  and  a  half  of  the  woman  in  the  wil- 
derness, and  the  duration  of  the  beast. 

7.  But  in  the  dave  of  the  voice  of  the  eeventh  an^el — ^Who  sounded  not  only  at 
the  beginning  of  those  days,  but  from  the  beginnmg  to  the  end,  the  myetery  of^ 
God  ehdU  be  fulfilled — It  is  said,  chap,  xyii,  17,  The  word  of  God  shall  be  fhlJ 
tilled.  The  word  of  God  is  fulfilled  by  the  destruction  of  the  beast,  the  mys. 
tery  by  the  removal  of  the  dragon.  But  these  great  erents  are  so  near  together, 
that  they  are  here  mentioned  as  one.  The  beginning  of  them  is  in  heaven, 
as  soon  as  the  seTcnth  trumpet  sounds ;  the  end  is  on  the  earth  and  the  sea. 
So  long  as  the  third  wo  remains  on  the  earth  and  the  sea  the  mystery  of  Grod 
is  not  mlfilled.  And  the  angel's  swearing  is  peculiarly  for  the  comfort  of  holy 
men  who  are  afflicted  under  that  wo.  Indeed  the  wrath  of  God  must  be 
first  fulfilled  by  the  pouring  out  of  the  phials ;  and  then  comes  the  joyful  fiilfil. 
ling  of  the  mystery  of  God.  Am  he  hath  declared  to  hie  eervante  the  prophete-^ 
The  accomplishment  exactly  answering  the  prediction.  The  ancient  prophecies 
relate  partly  to  that  grand  period,  from  the  birth  of  Christ  to  the  destruction  of 
Jerusalem ;  partly  to  the  time  of  the  seventh  angel,  wherein  they  will  be  fully 
accomplished.  To  the  soTcnth  trumpet  belongs  all  that  occurs  from  chap,  xi,  15, 
to  chap,  xxii,  5.  And  the  third  wo,  which  ttutes  place  under  the  same,  properly 
stands,  chap,  xii,  12 ;  chap,  xiii,  1-18. 

8.  And — ^What  follows  from  this  verse  to  chap,  xi,  13,  runs  parallel  with  the 
oath  of  the  angel,  and  with  the  fulfilling  of  the  japttdij  of  God,  as  it  follows 
under  the  trumpet  of  the  seventh  angel.  What  is  said,  ver.  11,  concerning  St. 
John's  prophesyiuff  again,  is  unfolded  immediately  after ;  what  is  said,  ver.  7, 
concerning  the  fiilfilment  of  the  mystery  of  God,  is  unfolded,  chap,  xi,  15-19,  and 
in  the  following  chapters. 

9.  Eat  it  up — ^The  like  was  commanded  to  Ezekiel.  This  was  an  emblem  of 
thoroughly  considering  and  digesting  it.  And  it  will  make  thy  belly  bittef^  bui 
it  vfill  be  eweet  ae  honey  in  thy  moutk— The  sweetness  betokens  the  many  gornl 
things  which  follow,  chap,  xi,  1,  15,  &c ;  the  bitterness,  the  evils  which  succeed 
under  the  third  wo. 

11.  Thou  muet  propheey  again — Of  the  mystery  of  God ;  of  which  the  ancient 
prophets  had  prophesied  before.  And  he  did  prophesy,  by  measuring  the  temple, 
chap,  xi,  1.  As  a  prophecy  may  be  delivered  either  by  words  or  actions,  concern - 
ing  people,  and  natione,  and  tonguee,  and  many  hinge — ^The  people,  nations,  and 
tongues  are  cotemporary;  but  the  kings,  being  many,  succeed  one  another. 
These  kings  are  not  mentioned  for  their  own  sake,  but  with  a  view  to  the  holy 
city,  chap,  xi,  S.  Here  is  a  reference  to  the  great  kingdoms  in  Spain,  England, 
Italy,  &c,  which  aron  firom  the  eighth  century,  or  at  least  nnderweiit  a  eon 


THE  REVELATION. 

XI.  tions,  and  tongues,  and  many  kings.  And  there  was  giren  me 
a  reed,  like  a  measuring  rod ;  and  he  said,  Arise,  and  measure 
the  temple  of  God,  and  the  altar,  and  them  that  worship  therein. 

2  But  the  court  which  is  without  the  temple  cast  out,  and  mea- 
sure it  not :  for  it  is  given  to  the  Gentiles ;  and  they  shall  tread 

3  the  holy  city  forty-two  months.     And  I  will  give  to  my  two  wit- 
nesses to  prophesy  twelve  hundred  and  sixty  days,  clothed  in  sack- 

4  cloth.    These  are  the  two  olive  trees  and  the  two  candlesticks, 

5  standing  before  the  Lord  of  the  earth.     And  if  any  one  would  hurt 
them,  fire  proceedeth  out  of  their  mouths,  and  devoureth  their 

6  enemies ;  and  if  any  would  kill  them,  he  must  thus  be  killed.   These 

siderablo  chance,   as   France  and  Germany  in  particular,  to  the   Christian, 
afterward  Turkish,  empire  in  the  east ;  and  especially  to  the  various  potentates 
who  have  successively  reigned  at  or  over  Jerusalem,  and  do  now,  at  least  titn 
laily,  reign  over  it. 

Chap.  xi.  In  this  chapter  is  shown  how  it  will  fare  with  the  holy  city  till  tlie 
mjsterf  of  God  is  fulfilled :  in  the  twelfth,  what  will  befall  the  woman,  who  is 
delivered  of  the  man  child :  in  the  thirteenth,  how  it  will  be  with  the  Idngdom 
of  Christ  while  the  two  beasts  are  in  the  height  of  their  power.  And  there  ies# 
Jfiwn  me — By  Christ,  as  appears  from  the  third  verse,  and  he  eaid,  ^rite— Pro. 
kaUy  he  was  sitting  to  write,  and  tneaeure  the  temple  of  God — At  Jerasalem, 
whne  ho  was  placed  in  the  vision.  Of  this  wo  have  a  large  description  bj  Eie 
kiel,  chap,  xl-xlviii,  concerning  which  we  may  observe, 

1.  Ezekiel's  prophecy  was  not  fulfilled  at  the  return  from  the  Bobyloidah 
cantivHy. 

9.  Yet  it  does  not  refer  to  the  New  Jerusalem,  which  is  far  more  gloriously 
daseribed. 

9.  It  must  infallibly  bo  fulfiUed  even  then  when  they  are  ashamed  of  all  that 
thej  have  done,  chap,  xliii,  11. 

4.  Ezokiel  speaks  of  the  same  temple  which  is  treated  of  here. 

5.  As  all  things  are  there  so  largely  described,  St.  John  is  shorter,  and  refers 
thereto. 

XI.  3.  But  the  court  tohieh  ie  without  the  temple — ^The  old  temple  had  a  court 
in  tiie  open  air  for  the  heathens  who  worshipped  the  God  of  Israel,  eaat  mi — 
Of  thy  account,  and  meaawre  it  not — As  not  being  holy  in  so  high  a  degree;  and 
thev  ehall  tread— 'Inhabit  the  holy  city,  Jerusalem,  Matt,  iv,  5.  So  they  began 
to  do  before  St.  John  wrote.  And  it  has  been  trodden  almost  ever  since,  by  the 
Romans,  Persians,  Saracens,  and  Turks.  But  that  severe  kind  of  treading 
which  is  here  pecoliarly  spoken  of,  will  not  be  till  under  the  tmmpet  of  the 
•aventh  angel,  and  toward  the  end  of  the  troublous  times.  This  will  continoa 
but  forty.two  common  months,  or  twelve  hundred  and  sixty  common  days ;  being 
but  a  small  part  of  the  non^hronos. 

9.  And  /,  Christ,  toill  give  to  my  tiDO  witneeeee — These  seem  to  be  two  prophets, 
two  select,  eminent  instruments.  Some  have  supposed  (though  without  fbnnda . 
tk)D)  that  thoy  are  Mosos  and  Elijah,  whom  they  resemble  in  several  respeota, 
fp  mropheey  twelve  hundred  and  eixty  daye — Common  days,  that  is,  a  hundred 
and  eighty  weeks.  So  long  will  thoy  prophesy,  (even  while  that  last,  snd  sharp 
treading  of  the  holy  city  continues,)  both  by  word  and  deed,  witnessing  that 
Jasos  is  the  Son  of  God,  the  heir  of  all  thingrs,  and  exhorting  all  men  to  repont, 
and  fear,  and  glorify  God ;  clothed  in  eaekcloth-^Tlf  habit  of  the  deepest  moam. 
•rs,  out  of  sorrow  and  concern  for  the  people. 

4.  Theee  are  the  two  olive  ireee — ^That  is,  as  Zorubbabel,  and  Joshaa,  the  two 
dlira  trees  spoken  of  by  Zechariah,  chap,  iii,  9 ;  iv,  10,  were  then  the  twa  chosen 
instraments  in  God*s  hand,  even  so  shall  these  be  in  their  season.  Being  thenu 
salves  full  of  the  auction  of  the  Holy  One,  they  shall  continually  transmit  the 
same  to  others  also ;  and  the  two  eandleeticke^  baming  and  shining  lights,  etand. 
img  before  the  Lord  of  the  eirth — Always  waiting  on  God,  without  the  help  of 
■MO,  and  asserting  his  right  over  the  earth  and  all  things  therein. 

ft.  If  any  would  kill  <Aem— As  the  Israelites  would  have  done  Moeaa  and 
A«OB»  NiUBb.  zfi,  41 ;  As  Must  ftet  fa  MM— B£f  Ihsi  dsfoariaf  ' 


CHAPTER  XI.  669 

nave  power  to  shut  heaven,  that  it  rain  not  in  the  nays  of  their 
prophesying,  and  have  power  over  the  waters,  to  turn  them  into 
blood,  and  to  smite  the  earth  with  all  plagues  as  often  as  they 

7  will.  And  when  they  shall  have  finished  their  testimony,  the 
wild  beast  that  ascendcth  out  of  the  bottomless  pit  shall  make 

6  war  with  them,  and  conquer  them,  and  kill  them.  And  their 
dead  bodies  shall  he  in  the  street  of  the  great  city,  which  is  called 
spiritually  Sodom  and  Egypt,  where  also  their  Lord  was  cnici- 

9  fied.  And  some  of  the  people,  and  tribes,  and  tongues,  and  na- 
tions, beheld  their  dead  bodies  three  days  and  a  half,  and  they 
10  shall  not  suffer  their  dead  bodies  to  be  put  in  a  mve.  And  they 
that  dwell  upon  the  earth  rejoice  over  them,  and  they  shall  make 
merry  and  send  gifts  to  one  another ;  because  these  two  prophets 
1  i  tormented  them  that  dwelt  upon  the  earth.  And  after  Uie  three 
days  and  a  half,  the  Spirit  of  life  from  God  came  into  them,  and 
they  stood  upon  their  feet;  and  great  fear  fell  upon  them  that 
12  saw  them.  And  I  heard  a  great  voice  saying  from  heaven  to 
them,  Come  up  hither.  And  they  went  up  to  heaven  in  a  cloud« 
and  tlieir  enemies  beheld  them. 

■  ■ ■   .-a 

6.  These  have  power — And  they  use  that  power,  (see  ver.  10,)  to  skut  keaven 
that  it  rain  not  in  the  days  of  their  prophesying — During  these  twelve  hundred 
and  sixty  days ;  and  have  power  over  the  waters — In  and  near  Jemsalem,  to  iu,m 
them  into  blood — As  Moses  did  those  in  Egypt;  and  to  smite  the  earth  wOh  all 
plagues  as  often  as  they  will — This  is  not  said  of  Moses  or  Elijah,  or  any  mere 
man  beside.  And  how  is  it  possible  to  understand  this  otherwise  than  of  two 
individual  persons  1 

7.  And  when  they  shall  have  finished  their  tesHmonv — Till  then  they  are  in« 
vincible ;  the  wild  5fa5<— Hereafter  to  be  described ;  that  ascendeth^-Firsi  oat  of 
the  sea,  chap,  xiii,  1,  and  then  out  of  the  bottomless  pit^  chap,  xvii,  8,  shall  mate 
war  with  them — It  is  at  his  last  ascent,  not  out  of  the  sea,  but  the  bottomless  pit, 
that  the  beast  makes  war  upon  the  two  witnesses.  And  even  hereby  is  fixed  the 
time  of  treading  the  holy  city  and  of  the  two  witnesses.  That  time  ends  after 
the  ascent  of  the  beast  out  of  the  abyss,  and  yet  before  the  fulfilling  of  the 
mystery,  and  shall  conquer  them — The  fire  no  longer  proceeding  out  of  their 
mouth  when  they  have  finished  their  work;  and  till  them — These  will  be  among 
the  last  mart3rrs.  though  not  the  last  of  all. 

8.  And  their  bodies  shall  be — Perhaps  haneing  on  a  cross,  in  the  street  of  the 
great  city — Of  Jerusalem,  a  far  greater  city  than  any  other  in  those  parts.  This 
is  described  both  spiritually  and  historically :  spiritually  as  it  is  called  Sodom, 
(Isa.  i,)  and  Egypt,  on  account  of  the  same  abominations  abounding  there  at  the 
time  of  the  wimesses,  as  did  once  in  Egypt  and  Sodom :  historically,  where  alto 
their  Lord  was  crucified — This  possibly  refers  to  the  very  ground  where  his  cross 
stood.  Constantine  the  Great  enclosed  this  within  the  walls  of  the  city.  Perhaps 
on  that  very  spot  will  their  bodies  be  exposed. 

9.  Three  days  and  a  half— So  exactly  are  the  times  set  down  in  this  prophecy. 
If  we  suppose  this  time  began  in  the  evening,  and  ended  in  the  morning,  and 
included  (which  is  no  way  impossible)  Friday,  Saturday,  and  Sunday,  the  weekly 
festival  of  the  Tnrkish  people,  the  Jewish  tribes,  and  the  Christian  tongues; 
then  all  these  together,  with  the  heathen  nations,  would  have  full  leisure  to  gase 
upon  and  rejoice  over  them. 

10.  And  they  that  dwell  upon  the  earth — Perhaps  this  expression  may  pecu- 
liarly denote  earthly-minded  men ;  shall  mate  merry— As  did  the  Philistines  over 
Samson ;  and  send  gifts  to  one  another — Both  Turks,  and  Jews,  and  heathens, 
and  false  Christians. 

11.  And  great  fear  fell  upon  them  that  saw  them — And  now  knew  that  God  was 
on  their  side. 

12.  And  I  heard  a  great  voice — Designed  for  all  to  hear.  And  they  went  up  <# 
heaven,  and  their  enemies  beheld  themr^Who  had  not  taken  notice  of^heir  riaJa^ 
•gain;  by  which  sone  had  been  oonvineed  before. 

44 


690  THE  REVELATION. 

13  And  in  thai  hova  there  was  a  great  earthquake,  and  the  tooth 
part  of  the  city  fell,  and  there  were  slain  in  the  earthquake  seven 
tl^iousand  men,  and  the  rest  were  terrified,  and  gave  glory  to  the 

14  God  of  heaven.  The  second  wo  is  past :  behold,  the  third  wo 
cometli  quickly. 

15  And  the  seventh  angel  sounded  ;  and  there  were  groat  voices  in 

13.  And  there  toas  a  great  earthauake,  and  the  tenth  part  of  the  cUyfell — We 
have  hero  an  unanswerable  proor  that  this  city  is  not  Babylon,  or  Rome,  bat 
Jerusalem.     For  Babylon  shall  be  wholly  burnt  before  the  fulfilling  of  the  mya. 
tery  of  God.     Bat  this  city  is  not  burnt  at  all ;  on  the  contrary,  at  the  fulfilling 
of  that  mystery,  a  tenth  part  of  it  ia  destroyed  by  an  earthquake,  and  the  other 
nine  parts  convertod.    And  there  tcere  slain  in  the  earthquake  seven  thousand  men 
— Being  a  tenth  part  of  the  inhabitants,  who  therefore  were  seventy  thousand 
in  all ;  and  the  rest — The  remaining  sixty  .three  thousand,  were  converted :  a 
grand  step  toward  the  fulfilling  of  the  mystery  of  God.    Such  a  conversion  wo 
no  where  else  read  of.    So  there  shall  be  a  larger  as  well  as  holier  Church  at 
Jerusalem  than  ever  was  yet :  were  terrified — Blessed  terror  !    And  gave  glory — 
The  character  of  true  conversion,  Jer.  xiii,  16,  to  the  Ood  of  heaven — He  is 
styled  the  Lord  of  the  earth,  vcr.  4,  when  he  declares  his  right  over  the  earth  by 
the  two  witnesses ;  but  the  God  of  heayon,  when  he  not  only  gives  rain  from 
heaven,  afler  the  most  afHicting  drought,  but  also  declares  his  majesty  from  hea. 
ven,  by  taking  his  witnesses  up  into  it.     When  the  wholo  multitude  gives  glory 
to  the  God  of  heaven,  then  that  treading  of  the  holy  city  ceases.     This  is  the 
point  so  long  aimed  at,  the  desired  fulfilling  of  the  mystery  of  God,  when  the 
bivine  promises  are  so  richly  fulfilled  on  those  who  have  gone  through  so  great 
afflictions.     All  this  is  here  related  together,  that  whereas  the  first  and  second 
wo  went  forth  in  the  east,  the  rest  of  the  eastern  offiiirs  being  added  at  once,  tho 
description  of  the  western  might  afterward  remain  unbroken. 

It  may  be  useful  here  to  see  how  the  things  here  spoken  of^  and  those  hereafter 
described,  follow  each  other  in  their  order. 

1.  The  angel  swears :  the  non^hronos  begins :  John  eats  the  book  :  the  many 
kings  arise. 

2.  The  non-ehronos  and  the  many  kings  being  on  the  decline,  that  treading 
begins,  and  the  two  witnesses  appear. 

3.  The  beast  (after  he  has  with  the  ten  kings  destroyed  Babylon)  wan  with 
them,  and  kills  them.  After  three  days  and  a  half  they  revive  and  ascend  to 
heaven.  There  is  a  great  earthquake  in  the  holy  city.  Seven  thousand  perish, 
and  the  rest  are  converted.    The  treading  of  the  city  by  the  Gentiles  ends. 

4.  The  beast  and  the  kings  of  the  earth,  and  their  armies  are  assembled  to 
fight  against  the  great  King. 

5.  Multitudes  of  his  enemies  are  killed,  and  the  beast  and  the  false  prophet 
cast  alive  into  the  lake  of  fire. 

6.  While  John  measures  the  temple  of  God  and  the  altar  with  the  worshippers, 
the  true  worship  of  God  is  set  up.  The  nations,  who  had  trodden  the  holy  city, 
are  converted.    Hereby  the  mystery  of  God  is  fhlfiUed. 

7.  Satan  is  imprisoned.  Being  released  for  a  time,  he,  with  Gog  and  Magog, 
makes  his  last  assault  upon  Jerusalem. 

14.  The  second  too  is  pasi — ^The  butchery  made  by  the  Saracens  ceased  about 
the  year  847,  when  their  power  was  so  broken  by  Charles  the  Great,  that  they 
never  recovered  it.  Behold^  the  third  too  cometh  quickly — Its  prelude  came  whife 
the  Roman  see  took  all  opportunities  of  laying  claim  to  its  beloved  universality^ 
and  enlarging  its  power  and  grandeur.  And  in  the  year  755  the  bishop  of  Rome 
became  a  secular  prince,  by  King  Pepin's  giving  him  the  exarchate  of  Lombardy. 
The  beginning  of  the  third  wo  itself  stands,  chap,  xii,  12. 

15.  And  the  seventh  angel  sounded — This  trumpet  contains  the  most  import, 
ant  and  joyful  events,  and  renders  all  the  former  trumpets  matter  of  joy  to  all 
the  inhabitants  of  heaven.  The  allusion  therefore  in  tliis  and  all  the  trumpets 
is  to  those  used  in  festal  solemnities.  All  the  seven  trumpets  wore  heard  in 
heaven.  Perhaps  the  seventh  shall  once  be  heard  on  earth  also,  1  These,  iv,  16. 
And  there  were  great  voices — From  the  several  citisens  of  heaven.  At  the  open 
ing  of  ths  seventh  seal,  there  was  silenoe  in  heaven ;  at  the  Kmndtag  of  the 


CHAPTER  XI.  691 

heaven,  8a3ring,  The  kingdom  of  the  world  is  become  the  kingdom 
of  our  Lord  and  of  his  Clirist,  and  he  shall  reign  for  ever  and 

16  ever.     And  the  four  and  twenty  elders,  who  sat  before  God  on 

17  their  thrones,  fell  on  their  faces  and  worshipped  God,  Saying,  We 
give  thee  thanks,  O  Lord  God,  the  Almighty,  who  is,  and  who  was, 
because  thou  hast  taken  thy  great  power,  and  hast  reigned. 

18  And  the  nations  were  wroth ;  and  thy  wrath  is  come,  and  the 
time  of  the  dead,  that  they  be  judged,  and  to  give  a  reward  to  thy 
servants  the  prophets,  and  the  saints,  and  to  them  that  fear  thy 
name,  small  and  great,  and  to  destroy  them  that  destroyed  the  earth. 

■eyenth  trumpet,  great  voices.  Thia  alone  is  sufficient  to  Hhow,  that  the  soTon 
seals  and  seven  trumpets  do  not  run  parallel  to  each  other.  As  soon  aa  the 
seventh  angel  sounds,  the  kingdom  falls  to  God  and  liis  Christ.  This  imme- 
diately appears  in  heaven,  and  is  there  celebrated  with  joyful  praise.  But  on 
earth  several  dreadful  occurrences  are  to  appear  first.  This  trumpet  comprises 
all  that  follows  from  these  voices  to  chap,  xxii,  5.  The  kingdom  of  the  worlds* 
That  is,  the  royal  government  over  the  whole  world  and  all  its  kingdoms,  Zech. 
ziv»  9,  is  hecotne  the  kingdom  of  our  Lord — This  province  has  been  in  the 
enemy's  hands :  it  now  returns  to  its  rightful  Master.  In  the  Old  Testament, 
from  Moses  tc  Samuel,  God  himself  was  the  king  of  his  own  people.  And  the 
same  will  be  in  the  New  Testament :  he  will  himself  reign  over  the  Israel  of 
God :  and  of  his  Christ — This  appellation  is  now  first  given  him  (since  the  in 
troduction  of  the  book)  on  the  mention  of  the  kingdom  devolving  upon  him, 
under  the  seventh  trumpet.  Prophets  and  priests  were  anointed,  but  more 
especially  kings ;  whence  that  term,  the  anointed,  is  applied  only  to  a  kin^. 
Accordingly,  whenever  the  Messiah  is  mentioned  in  Scripture,  his  kingdom  u 
implied :  is  become — In  reality  all  things  (and  so  the  kingdom  of  the  world)  are 
God's  in  all  ages.  Yet  Satan  and  the  present  world,  with  its  kings  and  lords, 
are  risen  against  the  Lord  and  against  his  Anointed.  God  now  puts  an  end  to 
this  monstrous  rebellion,  and  maintains  his  right  to  all  things.  And  this  appears 
in  an  entirely  new  manner,  as  soon  as  the  seventh  angel  sounds. 

16.  And  the  four  and  twenty  elders — These  shall  reign  over  the  earth,  chap,  v, 
10 ;  who  sit  before  God  on  their  thrones — Which  we  do  not  read  of  any  angel. 

17.  The  Almighty — Ho  who  hath  all  things  in  his  power  as  the  only  Governor 
of  them ;  who  is,  and  who  was — God  is  frequently  styled,  He  who  is,  and  who 
was,  and  who  is  to  come.  But  now  he  is  actually  come,  the  words,  who  is  fo 
come,  are,  as  it  were,  swallowed  up.  When  it  is  said,  We  thank  thee  that  thou 
hast  taken  thy  groat  power,  it  is  all  one  as.  We  thank  thee  that  thou  art  come. 
This  whole  thanksgiving  is  partly  an  enlargement  on  the  two  great  points  men. 
tioned  in  the  I5th  verse ;  partly  a  summary  of  what  is  hereafter  more  distinctly 
related.  Here  it  is  mentioned  how  the  kingdom  is  the  Lord's ;  afterward  how  it 
is  the  kingdom  of  his  Christ.  Thou  hast  taken  thy  great  power — This  is  the 
beginning  of  what  b  done  under  the  trumpet  of  the  seventh  angel.  God  has 
never  ceased  to  use  his  power :  but  he  has  suffered  his  enemies  to  oppose  it, 
which  he  will  now  suffer  no  more. 

18.  And  the  heathen  nations  were  wroth~~Ai  the  breaking  out  of  the  power 
and  kingdom  of  God.  This  wrath  of  the  heathens  now  rises  to  the  highest 
pitch  i  but  it  meets  the  wrath  of  the  Almighty,  and  melts  away.  In  this  verse 
is  described  both  the  g^oing  forth  and  the  end  of  God's  wrath,  which  together 
take  up  several  ages.  And  the  time  of  the  dead  is  come — Both  of  the  quick  and 
dead,  of  whom  those  already  dead  are  far  the  more  numerous  part ;  that  they  he 
judged — This,  being  infiillibly  certain,  they  speak  of  as  already  present ;  and  t» 
give  a  reward — At  the  coming  of  Christ,  chap,  zzii,  13 ;  but  of  free  grace,  not 
of  debt :  1.  To  his  servants  the  prophets ;  3.  To  his  saints,  to  them  who  were 
eminently  holy ;  3.  To  them  that  fear  his  name.  These  are  the  lowest  class. 
Those  who  do  not  even  fear  God  will  have  no  reward  from  him :  small  and 
great — All  universally,  young  and  old,  high  and  low,  rich  and  poor ;  and  to  ds~ 
stray  them  that  destroyed  the  earth — The  earth  was  destroyed  by  the  great  whore 
in  particular,  chap,  zvii,  2,  5 ;  xiz,  2.  Bat  likewise  in  general  by  the  open  rage 
and  hate  of  wicluBd  men  agiiiist  all  that  is  good :  by  wars,  and  the  variow 


ed2  THE  REVELATION. 

19  And  the  temple  of  God  was  opened  in  heaven,  and  the  aik  of 
the  covenant  was  seen  in  the  temple,  and  there  were  lightnings, 
and  voices,  and  thunders,  and  an  earthquake,  and  great  hail. 

XII.      And  a  great  sign  was  seen  in  heaven,  a  woman  clothed  with 

the  sun,  and  the  moon  under  her  feet,  and  on  her  head  a  crown 

2  of  twelve  stars.     And  being  with  child,  she  crieth,  travailing  in 

dattruction  and  desolation  natarally  flowing  therefrom ;  by  aach  laws  and  con. 
■titntions  as  hinder  much  good,  and  occasion  many  oflences  and  calamities ;  by 
public  scandals,  whereby  a  door  is  opened  for  all  dissolateness  and  anrighteoas. 
DOSS ;  by  abuse  of  secular  and  spiritual  powers ;  by  eril  doctrines,  maxims,  and 
ooonsels ;  by  open  violence  and  persecution,  and  by  sins  crying  to  God  to  send 
pUffues  upon  the  earth. 

This  great  work  of  God,  destroying  the  destroyers,  under  the  trampet  of  the 
Mventh  angel,  is  not  the  third  wo,  Ixit  matter  of  joy,  for  which  the  elders  so- 
lemnly  give  thanks.  All  the  woes,  and  particularly  the  third,  go  forth  over  those 
who  dwell  upon  the  earth,  but  this  destruction  over  those  who  destroy  tke  eartk, 
and  were  also  instruments  of  that  wo. 

19.  And  the  temple  of  God— The  inmost  part  of  it,  wae  opened  in  heaven  » 
And  hereby  is  ojpened  a  new  scene  of  the  most  momentous  thmgs ;  that  we  may 
■ae  bow  tlie  contents  of  the  seyenth  trumpet  are  executed,  and  notwithstanding 
the  j^reatest  opposition,  particularly  by  the  third  wo,  brought  to  a  glorioos  con. 
elusion.  And  the  ark  of  the  covenant  woe  eeen  in  hie  temple — ^The  ark  of  the 
covenant,  which  was  made  by  Moses,  was  not  in  the  second  temple,  being  pro. 
bably  boiiit  with  the  first  temple  by  the  Chaldeans.  But  here  is  the  heavenly 
aik  of  the  everlasting  covenant,  the  shadow  of  which  was  under  the  Old  Testa, 
ment,  Heb.  ix,  4.  The  inhabitants  of  heaven  saw  the  ark  before.  St.  John  also 
■aw  it  now :  for  a  testimony  that  what  God  had  promised  should  be  fulfilled 
to  the  uttermost.  And  there  were  lightmngB^  and  voiceei  and  thunder e^  and  an 
earthquake^  and  great  hail — The  very  same  there  are,  and  in  the  same  order, 
when  the  seventh  ann)l  has  poured  out  his  phial,  chap,  xvi,  17-21.  One  place 
answers  the  other.  What  the  trumpet  here  denounces  in  heaven,  is  there  exe- 
euted  by  the  phial  upon  earth.  First,  it  is  shown  what  will  be  done,  and  alter, 
ward  it  is  done. 

Chap.  xii.  The  great  vision  of  this  book  goes  straight  forward,  from  the  fiivuth 
to  the  twenty.second  chapter.  Only  the  tenth,  with  part  of  the  elcTonth  chap, 
ter,  was  a  kind  of  introduction  to  the  trumpet  of  the  seventh  annl :  after  which  it 
ii  said.  The  eecend  wo  ie  poet :  behold  the  third  wo  eometh  quiellV'  Immediately 
the  seventh  angel  sounds,  under  whom  the  third  wo  goes  forth.  And  to  this  tnun. 
pet  belongs  all  that  is  related  to  the  end  of  the  book. 

XII.  And  a  great  eign  woe  eeen  in  heaven — Not  only  by  St.  John,  hot  many 
heavenly  spectators  represented  in  the  vision.  A  sign  moans  something  that 
has  an  uncommon  appearance,  and  from  which  we  infer,  that  some  unusual  Uiing- 
win  follow.  A  teotnan — ^The  emblem  of  the  Church  of  Christ,  as  she  is  originally 
of  Israel,  though  built  and  enlarged  on  all  sides  by  the  addition  of  heathen  con. 
verts :  and  as  she  will  hereafter  appear,  when  all  her  natural  branches  are  again 
grafted  in.  She  is  at  present  on  earth,  and  yet  with  regard  to  her  union  with 
Christ,  mav  be  said  to  be  in  heaven,  Eph.  ii,  6.  Accordingly  she  is  described  aa 
both  assaulted  and  defended  in  heaven,  ver.  4,  7.  Clothed  teith  the  nin,  and  tke 
moon  under  her  feet,  and  on  her  head  a  crown  of  twelve  etaro — ^These  figurative 
expressions  must  be  so  interpreted,  as  to  preserve  a  due  proportion  between  them. 
So  in  Joseph's  dream  the  sun  betokened  his  father,  the  moon  his  mother,  the 
start  their  children.  There  may  be  some  such  resemblance  here.  And  as  the 
prophecy  points  out  the  power  over  all  nations,  perhaps  the  sun  may  betoken  the 
Christian  worid,  the  moon  the  Mohammedans,  (who  also  carried  the  moon  in 
their  ensigns,)  and  the  crown  of  twelve  stars  the  twelve  tribes  of  Israel ;  which 
ire  smaller  than  the  sun  and  moon.  The  whole  of  this  chapter  answers  the  stato 
of  the  Church,  from  the  ninth  centurv  to  this  time. 

3.  And  being  with  child,  ehe  cried,  travatUng  in  fttrf A— The  veij  pain,  with, 
oat  any  outward  opposition,  would  constrain  a  woman  in  travail  to  cry  oat. 
Tliese  eriea,  throes,  and  pains  to  be  delivered,  were  the  painfhl  loBg^ga,  tho 
iigkiMidpnywnQftfaonliittftrthteoaiiif ofthtldiigdanofGod-   Tmwo. 


CHAPTER  Xn.  69a 

3  birth,  and  pained  to  be  delivered.  And  another  sign  was  seen  in 
heaven ;  and  behold  a  great  red  dragon,  having  seven  heads  and 

4  ten  horns,  and  seven  diadems  on  his  heads.  And  his  tail  draweth 
the  third  part  of  the  stars  of  heaven,  and  casteth  them  to  the  earth. 
And  the  dragon  stood  before  the  woman  who  was  ready  to  be  de- 
livered, that  when  she  had  brought  forth,  he  might  devour  the 

5  child.  And  she  brought  forth  a  man  child,  who  was  to  rule  all  the 
nations  with  a  rod  of  iron ;  and  her  child  was  caught  up  to  God 

6  and  to  his  throne.  And  the  woman  fled  into  the  wilderness,  where 
she  hath  a  place  prepared  by  God,  that  they  may  feed  her  there 
twelve  hundred  and  sixty  days. 

7  And  there  was  war  in.  heaven  ;  Michael  and  his  angels  warred 

man  groaned  and  travailed  in  i pirit,  that  Christ  might  appoar,  aa  the  ahephmd 
and  lung  of  all  nations. 

3.  And  behold  a  great  red  dragon — Hb  fiery  red  colour  denoting  his  dispoflU 
tion,  having  eeven  heado — Implying  Tast  wisdom,  and  Un  Aom*— Perhaps  on  the 
seventh  head :  emblems  of  mighty  power  and  strength,  which  he  still  retained, 
and  Meven  diademt  on  his  hea&^'Soi  properly  crowns,  but  costly  bindin|p^  soeh 
as  kings  anciently  wore.  For  though  fidlen,  he  was  a  great  potentate  still,  even 
the  prince  of  thia  world. 

4.  And  hit  tail— Hia  falsehood  and  subtlety,  c^rawetA— As  a  train,  the  third 
part^  a  very  large  number,  of  the  otaro  of  heaven— Th»  Christians  and  their 
teachers,  who  before  sat  in  heavenly  places  with  Christ  Jesus,  and  eaoleth  thmm 
to  the  ear<A— Utterlv  deprives  them  of  all  those  heavenly  blessings.  This  is  pre 
perly  a  part  of  the  description  of  the  dragon,  who  was  not  yet  himself  on  eitfth» 
but  in  heaven.  Consequently  this  casting  them  down  was  between  the  beginniiig 
of  the  seventh  trumpet  and  the  beginning  of  the  third  wo :  or  between  the  year 
847,  and  the  year  947 :  at  which  time  pestilent  doctrines,  particularlv  that  of  the 
Manichees  in  the  east,  drew  abundance  of  people  from  the  truth.  And  the  drtu 
gon  etood  before  tht  woman,  that,  when  ehe  had  brought  forth^  he  might  devour  th§ 
child — ^That  he  might  hinder  the  kingdom  of  Christ  from  spreading  abroad  as  it 
does  under  this  trumpet. 

5.  And  ehe  brought  forth  a  man-child — Even  Christ,  considered  not  in  his  per* 
son,  but  in  his  kingdom.  In  the  ninth  age  manv  nations  with  their  princes  were 
added  to  the  Christian  Church,  who  woe  to  rule  all  nationo — ^When  bis  time  k 
come,  and  her  child — Which  was  already  in  heaven,  as  were  the  woman  an^  the 
dragon,  wa$  caught  up  to  Ood — Taken  utterly  out  of  his  reach. 

6.  And  the  woman  fled  into  the  wildemeoe — ^This  wilderness  is  undoubtedly  on 
earth,  where  the  woman  also  herself  is  now  supposed  to  be.  It  betokens  that  part 
of  the  earth,  where,  after  having  brought  forth,  she  found  a  new  abode.  And  this 
must  be  in  Europe,  as  Asia  and  Africa  were  wholly  in  the  hands  of  the  Turks 
and  Saracens :  and  in  a  part  of  it  where  the  woman  had  not  been  before.  In  this 
wilderness  God  had  already  prepared  a  place,  that  is,  made  it  sajfe  and  convenient 
for  her.  The  wilderness  is,  those  countries  of  Europe  which  lie  on  this  side  the 
Danube :  for  the  countries  which  lie  beyond  it  had  received  Christianity  before, 
that  they  may  feed  Aei^— That  the  people  of  that  place  may  provide  all  things 
needful  for  her,  twelve  hundred  and  oixty  dayo—So  many  prophetic  days ;  which 
are  not,  (as  some  have  supposed,)  twelve  hundred  and  sixtv,  but  seven  hundred 
and  seventy.seven  common  years.  (This  Bengelius  has  shown  at  large  in  his 
German  Introduction.)  These  we  may  compute  firom  the  year  847  to  1534.  8o 
long  the  woman  eni<^^  a  safe  and  convenient  place,  in  Europe,  which  was 
chiefly  Bohemia ;  where  she  was  fed,  till  God  provided  for  her  more  plentifhl]|j 
at  the  Reformation. 

7.  And  there  wa$  war  in  heaven— Hen  Satan  makes  his  grand  opposition  to 
the  kingdom  of  God.  But  an  end  is  now  jput  to  his  accusing  the  saints  before 
God.  The  cause  goes  against  him,  ver.  10,  11,  and  Michael  executes  the  sen- 
tenoe.  That  Michael  is  a  created  angel,  appears  iVom  his  not  daring,  in  dispnt. 
jnff  with  Satan,  Jude  9,  to  faring  a  railing  accusation,  but  only  saying,  The  Lmd 
nMtt  thee.    And  this  modesty  is  implied  in  his  veiy  name :  for  Miehsel  signi- 


e94  THE  REVELATION. 

8  with  the  dragon,  and  the  dragon  warred  and  his  angeb :  But  ho 
prevailed  not,  neither  was  his  place  fomd  anj  more  in  heaven 

9  And  the  great  dragon  was  cast  out,  the  ancient  serpent  'who  is 
called  the  devil  and  Satan,  who  deceiveth  the  whole  world  :  he  was 
cast  out  unto  the  earth,  and  his  angels  were  cast  cnit  with  him. 

10  And  I  heard  a  loud  voice  saying  in  heaven.  Now  is  come  the  salva* 
tion,  and  the  might,  and  the  kingdom  of  our  God,  and  the  power  of 
his  Christ,  for  the  accuser  of  our  brethren  is  cast  out,  who  accused 

11  them  before  our  God  day  and  night.  And  they  have  overcooK 
him  by  the  blood  of  the  Lamb,  and  by  the  word  of  their  testimony ; 

12  and  they  loved  not  their  lives  unto  the  death.    Therefore  rejoice. 


fiet,  Who  is  like  God  ?  Which  implies  also  bis  deep  reverence  toward  Grod,  and 
distance  from  all  self  exaltation.  Satan  would  be  like  God.  The  veiy  name 
of  Michael  asks,  who  is  like  God  7  Not  Satan :  not  the  highest  archang«L  It 
is  he  likewise,  that  is  afterward  employed  to  seize,  biad,  and  imprison  that  proud 
spirit. 

8.  And  he  ymailed  noi — The  dragon  himself  is  principally  mentioned ;  bat  his 
angels  likewise  are  to  be  anderstood.  Neither  wa9  his  piaee  found  any  mure  in 
keaven — So  till  now  he  had  a  place  in  heaven.  How  deep  a  mystery  is  this  ? 
One  may  compare  this  with  Lake  z,  18 ;  Eph.  ii,  2 ;  iv,  3 ;  vi,  liL 

9.  And  1%e  great  dragon  wao  east  out — It  is  not  yet  said  nnto  the  earth.  He 
was  cast  out  of  heayen.  And  at  this  the  inhabitants  of  heaven  rejoice.  Ha  is 
termed  the  great  dragon — As  appearing  here  in  that  shape,  to  intimate  his  poi- 
sonons  and  cruel  disposition ;  the  aneieni  oerpent — In  allusion  to  his  deceiving 
Eve  in  that  form.  Dragons  are  a  kind  of  large  serpents :  who  ig  called  the  devU 
etnd  Satan — ^These  are  words  of  exactly  the  same  meaning,  only  the  former  is 
Greek,  the  latter  Hebrew,  denoting  the  grand  adversary  of  aU  the  saints,  wfae. 
ther  Jews  or  Gentiles;  he  hna  deceived  the  whole  world — Not  only  in  their  first 
parents,  but  through  all  ages  and  in  all  countries,  into  unbelief  and  aU  wicsked. 
ness,  into  the  hating  and  persecuting  faith  and  all  goodness.  He  woe  eoH  evl 
ttfito  the  earth — He  was  cast  out  of  heaven  :  and  being  cast  out  thence,  himself 
came  to  the  earth.  Nor  had  he  been  unemployed  on  the  earth  before,  although 
his  ordinary  abode  was  in  heaven. 

10.  Now  is  come — Hence  it  is  evident,  that  all  this  chapter  belongs  to  the 
trumpet  of  the  seventh  angel.  In  tlio  eleventh  chapter,  from  the  fifteenth  to  the 
eighteenth  verse,  are  proposed  the  contents  of  this  eztensiTO  trumpet :  the  eze. 
cution  of  which  is  copiously  described  in  this  and  the  following  chaptcn :  ike 
9alvation—0{  the  saints,  the  might — ^Whereby  the  enemy  is  east  out,  the  kingdom 
^-Here  the  majesty  of  Ciod  is  shown,  and  the  power  of  hie  Christ — ^Which  he  will 
exert  against  the  beast.  And  when  he  also  is  taken  away,  then  will  the  kingdom 
be  ascribed  to  Christ  himself,  chap,  xix,  16 ;  xx,  4,  the  aeeueer  of  our  brethren — 
So  long  as  they  remained  on  earth.  This  great  voice  therefore  was  the  Toice  of 
men  only,  who  accused  them  before  our  God  day  and  night — Amazing  malice  of 
Satan  and  patience  of  God ! 

11.  And  they  heme  overcome  him — Carried  the  cause  against  him,  iy  the  blood 
of  the  Z»a7nfr-— Which  cleanses  the  soul  from  all  sin,  and  so  leaves  no  room  fox 
accusing,  and  by  the  word  of  their  testimony — ^The  word  of  God,  which  they  be. 
lieved  and  testified  even  unto  death.  So,  for  instance,  did  Olam,  king  of  Swe. 
den,  in  the  year  900,  whom  his  own  subjects  would  have  compelled  to  idolatry  : 
and  upon  his  refUsal,  slew  him  as  a  sacrifice  to  the  idol  which  he  would  not  wor. 
ship.  So  did  multitudes  of  Bohemian  Christians,  in  the  year  916,  when  Queen 
Drahomire  raised  a  severe  pereeoution,  wherein  many  loved  not  their  lives  unto 
the  death. 

13.  Wo  to  the  earth  and  to  the  sea— This  is  the  fi)orth  and  last  denunciation  of 
the  third  wo,  the  most  grievous  of  all.  The  first  was  only,  the  second  chiofly,  on 
the  earth,  Asia ;  the  third  both  on  the  earth  and  the  see,  Europe.  The  earth  is 
mentioned  first,  because  it  began  in  Asia,  before  the  beast  brou|rht  it  on  Europe 
He  knoweth  he  hath  but  a  little  <tnie— Which  extends  firom  his  oastiog  out  ot 
heeven  to  Ine  being  oast  into  the  abyH. 


CHAPTER  XII.  695 

yo  heaveDB,  and  ye  that  dwell  in  them :  Wo  to  the  earth  and  the 
sea ;  for  the  devQ  is  come  down  to  you  having  great  wrath ;  be- 
cause he  knoweth  he  hath  but  a  little  time. 

13  And  when  the  dragon  saw  that  he  was  cast  to  the   earth,  he 
persecuted  the  woman  that  had  brought  forth  the  male  child. 

14  And  there  were  given  to  the  woman  the  two  wings  of  the  great 

We  are  now  come  to  a  most  important  period  of  time.  The  non-chronos 
hastens  to  an  end.  We  live  in  the  little  time  wherein  Satan  hath  ^reat  wrath  - 
and  this  little  time  is  now  upon  the  decline.  We  are  in  the  time,  times,  and  half  a 
time,  wherein  the  woman  is  &d  in  the  wilderness ;  jea,  the  last  part  of  it,  the 
half  time,  is  begun.  We  are  (as  will  be  shown)  toward  the  close  of  the  for. 
ty.two  months  of  the  beast ;  and  when  his  number  is  fulfilled,  grievous  things 
will  be. 

Let  him  who  does  not  regard  the  being  seized  by  the  wrath  of  the  devil,  the 
falling  unawares  into  the  general  temptation  ;  the  being  borne  away  by  the  most 
dreadful  violence  into  the  worship  of  the  beast  and  his  image,  and  consequently 
drinking  the  unmixed  wine  of  the  wrath  of  God,  and  being  tormented  day  and 
night  for  over  and  ever  in  the  lake  of  fire  and  brimstone ;  let  him  also,  who  is 
confident  that  he  can  make  his  way  through  all  these,  by  his  own  wisdom  and 
strength,  without  need  of  any  such  peculiar  preservative  as  the  word  of  this  pro. 
phecy  afiTords :  let  him,  I  say,  go  hence.  But  let  him  who  does  not  take  these 
warnings  for  senseless  outcries  and  blind  alarms,  beg  of  God  with  all  possible 
earnestness,  to  give  him  his  heavenly  light  herein. 

God  has  not  given  this  prophecy  in  so  solemn  a  manner,  only  to  show  his  pro- 
vidence over  his  Church  ;  but  also  that  his  servants  may  know  at  all  times  in 
what  particular  period  they  are.  And  the  more  dangerous  any  period  of  time  is, 
the  greater  is  the  help  which  it  aflTords.  But  where  may  we  fix  the  beginning 
and  end  of  the  little  time  ?  which  is  probably  four.fiflhs  of  a  chronos,  or  some, 
what  above  eight  hundred  and  eighty^ght  years.  This,  which  is  the  time  of  the 
third  wo,  may  reach  fronr947  to  the  year  1836.  For  1.  The  short  interval  of  the 
second  wo,  which  wo  ended  in  the  year  840,  and  the  seven  hundred  and  seventy, 
■even  years  of  the  woman,  which  began  about  the  year  847,  quickly  after  which  fol. 
lowed  the  war  in  heaven,  fix  the  beginning  not  long  after  864.  And  thus  the  third 
wo  falls  in  the  tenth  century,  extending  ftt>m  9(M)  to  1000,  called  the  dark,  the 
iron,  the  unhappv  ago.  2.  If  wo  compare  the  length  of  the  third  wo,  with  the 
period  of  time  which  succeeds  it  in  the  twentieth  chapter,  it  is  but  a  little  time 
to  that  vast  space  which  reaches  firom  the  beginning  of  the  non.ohronos  to  the 
end  of  the  world. 

13.  And  when  the  dragon  sato — ^That  he  could  no  longer  accuse  the  saints  in 
heaven,  he  turned  his  wrath  to  do  all  possible  mischief  on  earth,  he  persecuted 
the  woman — ^The  ancient  persecutions  of  the  Church  were  mentioned,  chap,  i,  9; 
ii,  10 ;  vii,  14.  But  this  persecution  came  after  her  flight,  vor.  6,  just  at  the 
beginning  of  the  third  wo.  Accordingly  in  the  tenth  and  eleventh  centuries, 
the  Church  was  fiiriously  persecuted  by  several  heathen  powers.  In  Prussia, 
King  Adelbert  was  killed  in  the  year  997,  King  Branus  in  1008.  And  when 
King  Stephen  encouraged  Christianity  in  Hungary  he  met  with  violent  oppo. 
■ition.  After  his  death,  the  heathens  in  Hungary  set  themselves  to  root  it 
out,  and  prevailed  for  several  years.  About  the  same  time  the  army  of  the 
emperor,  Henry  the  Third,  was  totally  overthrown  1^  the  Vandals.  These,  and 
all  the  accounts  of  those  times  show,  with  what  fury  the  dragon  then  persecuted 
the  woman. 

14.  And  there  were  gvoen  to  the  wwnan  the  two  wings  of  the  great  eagle^  that 
she  might  fly  into  the  wilderness  to  her  place — Eagles  are  the  usual  symbols  of 
great  potentates.  So  Ezekiel  xvii,  3,  by  a  great  eagle  means  the  king  of  Baby. 
Ion.  Here  the  great  eagle  is  the  Roman  empire  :  the  two  wings,  the  oastern  and 
western  branches  of  it.  A  place  in  the  wilderness  was  mentioned  in  the  sixth 
verse  also.  But  it  is  not  the  same  which  is  mentioned  here.  In  the  text  there 
follow  one  after  the  other ; 

1.  Tho  dragon's  waiting  to  devour  the  child. 

9.  Ulie  birth  of  the  chUd,  which  is  caught  up  to  God. 

3.  The  fleeing  of  the  woman  into  the  wildemeif . 


096  THE  REVELATION. 

eagle,  that  she  might  fly  into  the  wildenieBs  to  her  place,  wftere 
ahe  is  fed  for  a  time,  and  times,  and  half  a  time,  from  the  face  of 

15  the  serpent.     And  the  serpent  cast  out  of  his  mouth  after  the  wo- 
inan,  water,  as  a  river,  that  he  might  cause  her  to  be  carried  away 

16  by  the  stream.     But  the  earth  helped  the  woman,  and  opened  her 


4.  The  war  in  heaven,  and  the  casting  out  of  the  dragon. 

5.  The  beginning  of  the  third  wo. 

6.  The  penecation  raiaed  bj  the  dragon  acainst  the  woman. 

7.  The  woman's  flying  away  upon  the  eagla*e  wings. 
In  like  manner  there  follow  one  after  the  other ; 

1.  The  beginning  of  the  twelve  hundred  and  sixty  days. 

ft.  The  beginning  of  the  littU  Imes. 

3.  The  beginning  of  the  time,  times,  and  half  a  time.  This  third  period  pertly 
coincides,  both  wim  the  first  and  the  second.  After  the  beginning  of  the  1S60 
days,  or  rather  of  the  third  wo,  Christianity  was  exceedingly  propagated,  in  the 
midst  of  varioos  persecutions.  About  the  year  948  it  was  again  settled  in  Den 
mark :  in  965  in  Poland  and  Silesia :  in  9w  through  all  RoMia.  In  997  it  waa 
brought  into  Hungary ;  into  Sweden  and  Norway,  both  before  and  after.  Tran. 
lylvania  received  it  about  1000,  and  soon  after,  other  parts  of  Dacia. 

Now  all  the  countries  in  which  Christianity  was  settled  between  the  begin, 
ning  of  the  1960  days,  and  the  imprisonment  of  the  dragon,  may  be  understood 
by  Uie  wilderness,  and  by  her  place  in  particular.  This  place  contained  many 
countries ;  so  that  Christianity  now  reached  in  an  uninterrupted  tract  from  tlie 
eastern  to  the  western  empire.  And  both  the  emperors  now  lent  their  wings  to 
the  woman,  and  provided  a  safe  abode  for  her;  where  eke  iefed — Br  God  rather 
than  man,  having  little  human  help ;  for  a  time,  and  timee,  tmd  hal/a  time — ^Tbs 
length  of  the  several  periods  here  mentioned,  seems  to  be  nearly  this : — 

1.  The  non-chronos  contains  less  than  1111  jrean. 

S.  The  little  time  868 

3.  The  time,  times,  and  half  a  time  777 

4.  The  time  of  the  beast  666 

And  comparing  the  prophecy  and  history  together,  they  seem  to  begin  and  end 
nearly  thus: — 
1.  The  non-chronos  extends  from  about  800  to  1836. 

9.  The  1960  days  of  the  woman  from  847  to  1594. 

3.  The  little  time  from  947  to  1836. 

4.  The  time,  times,  and  half  a  time  fit>m  1058  to  1836. 

5.  The  time  of  the  beast  is  between  the  beginning  snd  end  of  the  three  times 
and  a  half.  In  the  year  1058,  the  empires  had  a  good  understanding  with  each 
other,  and  both  protected  the  woman :  the  bishops  of  Rome  likewise,  particularlj 
Victor  II.,  were  duly  Bubordinate  to  the  emperor.  We  mav  observe,  the  12w 
dajTs  of  the  woman,  from  847  to  1594,  and  the  three  times  and  a  half,  reftr  to  the 
same  wilderness.  But  in  the  former  part  of  the  1960  days,  before  the  three  time* 
and  a  half  began,  namelv,  from  the  year  847  to  1058,  she  was  fed  by  others,  being* 
little  able  to  help  herself:  whereas,  from  1058  to  1594,  she  is  both  fed  by  othem, 
and  has  food  herself  To  this  the  sciences,  transplanted  into  the  west  from  the 
eastern  countries,  much  contributed;  the  Scriptures  in  the  original  tongue% 
brought  into  the  west  of  Europe  by  the  Jews  ano  Greeks,  much  more ;  and  moait 
of  all,  the  reformation  grounded  on  those  Scriptures. 

15.  Water  b  an  emblem  of  a  great  people ;  this  water  of  the  Turks  m  parti, 
cular.  About  the  year  1060,  they  overran  the  Christian  part  of  Asia.  After, 
ward  they  poured  into  Europe,  and  spread  farther  and  farther  till  they  had 
overflowed  many  nations. 

16.  But  the  earth  helped  the  woman—The  powers  of  the  earth ;  and,  indeed, 
she  needed  help  through  this  whole  period.  The  time  was  from  1058  to  1980 ; 
during  which  the  Turkidi  flood  ran  hi^er  and  higher,  though  fracjuentlj 
repressed  by  the  emperors,  or  their  generals,  helfnng  the  woman.  The  (two)  iitnew 
were  from  1980  to  1795.  During  these,  likewise,  the  Turkish  power  flowed  far 
and  wide.  But  still,  from  time  to  time,  the  princes  of  the  earth  helped  the  wo- 
man,  that  she  was  not  carried  away  by  it.  The  half  ftMs  is  from  1795  to  1896. 
In  the  beginning  of  this  period*  the  Turks  began  to  meddle  with  the  afkirs  jDf 


CHAPTER  Xlll.  697 

mouth,  and  swallowed  up  the  river  which  the  dragon  had  cast 
17  out  of  his  mouth.  And  the  dragon  was  wroth  with  the  woman, 
and  went  forth  to  make  war  with  the  rest  of  her  seed,  who 
keep  the  commandments  of  God,  and  retain  the  testimony  of 
Jesus. 
XIII.  And  I  stood  on  the  sand  of  the  sea,  and  saw  a  wild  beast  com- 
ing up  out  of  the  sea,  having  seven  heads  and  ten  horns,  and  upon 
his  horns  ten  diadems,  and  upon  his  heads  a  name  of  blasphemy. 

.'enia,  wherein  thej  hare  so  entangled  tbemselyet,  aa  to  be  the  leat  able  to  pre- 
7ail  against  the  two  remaining  Christian  empires.  Yet  this  flood  still  reaches 
the  woman  in  her  place ;  and  will  till  near  the  end  of  the  half  time ;  itself  will 
then  be  swallowed  up,  perhaps  bj  meant  of  Russia,  which  is  risen  in  the  room  of 
the  eastern  empire. 

17.  And  the  dragon  toot  wroth — Anew,  because  he  could  not  cause  her  to  be 
carried  awaj  bj  the  stream ;  and  he  went  forth — Into  other  lands,  to  make  war 
with  the  reet  of  her  eeed — ^Real  Christians,  living  under  heathen  or  Turkish 
governors. 

XIII.  1.  And  I  ttood  on  the  eand  of  the  eea — ^This  also  was  in  the  vision. 
And  I  taw — Soon  after  the  woman  fled  awaj,  a  wild  beaet  coming  up— He  comes 
up  twice,  first  from  the  sea,  then  from  the  ab^.  He  comes  from  the  sea,  before 
ihe  seven  phials ;  the  great  whore  comes  after  them. 

O  reader !  this  is  a  subject  wherein  we  also  are  deeply  concerned :  and  which 
nust  be  treated,  not  as  a  point  of  curiositj,  but  as  a  solemn  warning  from  God. 
rhe  dangec^  is  near.  Be  armed,  both  against  force  and  fraud,  even  with  the 
^hole  armour  of  God.  Out  of  the  tea — ^That  is,  Europe.  So  the  three  woes 
(the  firat  being  in  Persia,  the  second  about  the  Euphrates,)  move  in  a  line  from 
sast  to  west.  This  beast  is  the  Romish  papacj,  as  it  came  to  a  point  six  hun- 
dred yean  since,  stands  now,  and  will  for  some  time  longer.  To  this,  and  no 
other  power  on  earth,  agrees  the  whole  text,  and  eyerj  part  of  it,  in  everj  point , 
as  we  may  see  with  the  utmost  evidence,  frx>m  the  propositions  following  :~^ 

Prop,  1.  It  is  one  and  the  same  beast,  baring  seven  heads,  and  ten  horns, 
^hich  is  described  in  this  and  in  the  17th  chapter.  Of  consequence  his  heads 
ire  the  same,  and  his  horns  also. 

Prop,  9.  This  beast  is  a  spiritually  secular  power,  opposite  to  the  kingdom  of 
Christ.  A  power  not  merely  spiritual  or  ecclesiastical,  not  merely  secular  or 
political ;  but  a  mixture  of  both.  He  is  a  secular  prince ;  for  a  crown,  yea,  and 
a  kingdom  are  ascribed  to  him.  And  yet  he  is  not  merely  secular ;  for  he  is  also 
a  false  prophet. 

Prop.  3.  The  beast  has  a  strict  connection  with  the  city  of  Rome.  This 
clearly  appears  from  the  17th  chapter. 

Prop.  4.  The  beast  is  now  existing.  He  is  not  past ;  for  Rome  is  now  exist, 
ing :  and  it  is  not  till  after  the  destruction  of  Rome  that  the  beast  is  thrown  into 
the  lake.  He  is  not  altogether  to  come.  For  the  second  wo  is  long  since  past, 
after  which  the  third  came  quickly.  And  presently  after  it  began  the  beast  roes 
out  of  the  sea.    Therefore,  whatever  he  is,  he  is  now  existing. 

Prop,  5.  The  beast  is  the  Romish  papacy.  This  manifbs^  follows  fix>m  the 
third  and  fourth  propositions :  the  beast  has  a  strict  connection  with  the  city  of 
Rome ;  and  the  beast  is  now  existing.  Therefore  either  there  is  some  other 
power  more  strictly  connected  with  that  city,  or  the  pope  is  the  beast. 

Prop.  6.  The  papacy  or  papal  kingdom  began  long  ago. 

The  most  remarkable  particulars  relating  to  this  are  here  subjoined ;  taken 
so  high  as  abundantly  to  show  the  rise  of  the  beast,  and  brought  down  as  low 
as  our  own  time,  in  order  to  throw  a  light  on  the  following  part  of  the  pro- 
phecy : — 
A.  D.  1033.  Benedict  the  Ninth,  a  child  of  eleven  years  old,  is  bishop  of  Rom9» 

and  occasions  grievous  disorder  for  aboye  twenty  yean. 
A.  D.  1048.  Damascus  fl.  introduces  the  use  of  the  triple  crown. 
A.  D.  1058.  The  Church  of  Milan  is,  after  long  opposition,  subjected  to  tbt 

Roman. 
A.  D.  1073.  HUdebrand,  or  Gregory  VII.,  comes  to  the  throne. 


698  THE  REVELATION. 

A.  D.  1076.  He  depoies  and  ezcommunieates  the  empsror. 

A.  D.  1077.  He  uses  him  Bhamelullj,  and  abeolTes  him. 

A.  D.  1080.  He  ezoommunicates  hun  again,  and  aendi  a  croirn  to  Rodolphi  hi 

competitor. 
A.  D.  1083.  Komo  is  taken.    Gregory  flees.    Clement  if  made  pope,  and  erowDi 

the  emperor. 
A.  D.  1085.  Gregory  VII.  dies  at  Salarno. 
A.  D.  1095.  Urban  II.  holds  the  first  popish  council,  (at  Clermont,)  and  gires 

rise  to  the  crusades. 
A.  D.  1111.  Paschal  II.  quarrels  furiously  with  the  emperor. 
A.  D.  1123.  The  first  western  general  council  in  the  Lateran.    The  marriage  of 

priests  is  forbidden. 
A.D.  1132.  Innocent  II.  declares  the  emperor  to  be  the  pope's  liege  man  or 

vassal. 
A.  D.  1143.  The  Romans  set  np  a  goTemment  of  their  own,  independent  of  In. 
nocent  II.    He  excommunicates  them  and  dies.    Celestine  II.  is  by  an 
important  innovation  chosen  to  the  popedom,  without  the  euffirage  of 
the  people :  the  right  of  choosin?  the  pope  is  taken  from  the  people, 
and  afterward  from  the  clergy,  and  lodged  m  the  cardinals  alone. 
A.D.  1152.  Eugene  II.  assumes  the  power  of  canonizing  saints. 
A.  D.  1155.  Adrian  IV.  puts  Arnold  of  Brixia  to  death  tor  speaking  against  thi» 

secular  power  of  the  papacy. 
A.  D.  1159.  Victor  IV.  is  elected  and  crowned.    But  Alexander  III.  eonqoeri 

him  and  his  successor. 
A.D.  1168.  Alexander  III.  excommunicates  the  emperor,  and  brings  him  so 

low,  that 
A.  D.  1177.  He  submits  to  the  pope*8  setting  his  foot  on  his  neck. 
A.  D.  1204.  Innocent  III.  sets  up  the  Inquisition  against  the  Vaudoie. 
A.  D.  1208.  He  proclaims  a  crusade  against  them. 
A.  D.  1300.  Boniface  VIII.  introduces  the  year  of  Jubilee. 
A.  D.  1305.  The  pope's  residence  is  removed  to  Avignon. 
A.  D.  1377.  It  is  removed  back  to  Rome. 
A.  D.  1378.  The  fifty  years'  schism  begins. 
A.  D.  1449.  Felix  V.,  the  last  antipope,  submits  to  Nicholas  V. 
A.  D.  1517.  The  Reformation  begins. 
A.  D.  1527.  Rome  is  taken  and  plundered. 
A. D.  1557.  Charles  V.  resigns  the  empire;   Ferdinand  I.  thinks  the  being 

crowned  by  the  pope  superfluous. 
A.  D.  1564.  Pius  I V.  confirms  the  council  of  Trent. 
A.  D.  1682.  Doctrines  highly  derogratory  to  the  papal  authority  are  openly 

taught  in  France. 
A.  D.  1713.  The  constitution  Unigenitus. 
A.  D.  1721.  Pope  Gregory  VII.  canonized  anew. 

He  who  compares  this  short  table  with  what  will  be  observed,  ver.  3,  and  chap. 
zvii,  10,  will  see  that  the  ascent  of  the  beast  out  of  the  sea,  must  needs  be  fixed 
toward  the  beginning  of  it ;  and  not  higher  than  Gregory  VII.,  nor  lower  than 
Alexander  III. 

The  secular  princes  now  favoured  the  kingdom  of  Christ ;  but  the  bishope  of 
Rome  vehemently  opposed  it.  These  at  first  were  plain  ministers  or  pastors  of 
the  Christian  congregation  at  Rome,  but  by  degrees  they  rose  to  an  eminence 
of  honour  and  power  over  all  their  brethren :  till  about  the  time  of  Gregory  VII. 
(and  so  over  since)  they  assumed  all  the  ensigns  of  royal  majesty ;  yea,  of  a 
majesty  and  power  far  superior  to  that  of  all  other  potentates  on  earth. 

We  are  not  here  considering  their  fidse  doctrines,  but  their  unbounded  power. 
When  we  think  of  those,  we  are  to  look  at  the  fiilse  prophet,  who  is  also  termed 
a  wild  beast,  at  his  ascent  out  of  the  earth.  But  the  first  beast  then  properly 
arose,  when,  after  several  preludes  thereto,  the  pope  raised  himself  above  the 
emperor. 

Prop,  7.  Hildebrand,  or  Gregory  VII.,  is  the  proper  founder  of  the  papal  kinsr. 
dom.  All  the  patrons  of  the  papacy  allow  that  he  made  many  considerable 
additions  to  it :  and  this  very  thmg  constituted  the  beast,  by  completing  the 
spiritual  kingdom ;  the  new  maxims,  and  the  new  actions  of  Gregory,  all  pro. 
claim  this.    Some  of  his  mazinis  are» 


CHAPTER  XIIL  699 

I.  That  the  bishop  of  Rome  alone  ii  uniTeraal  bishop. 

9.  That  he  alone  can  depose  bishops,  or  receive  them  affain. 
d.  That  he  alone  has  power  to  make  now  laws  in  the  Church. 

4.  That  he  alone  ought  to  use  the  ensigns  of  royalty. 

5.  I'hat  all  princes  ought  to  kiss  his  foot. 

6.  That  the  name  of  Pope  is  the  only  name  under  heaven ;  and  that  his  name 
alone  should  be  recited  in  the  Churches. 

7.  That  he  has  a  power  to  depose  emperors. 

8.  That  no  general  synod  can  be  convened  bat  b^  him. 

9.  That  no  book  is  canonical  without  his  authority. 

10.  That  none  upon  earth  can  repeal  his  sentence,  but  he  alone  can  repeal 
any  sentence. 

II.  That  he  is  subject  to  no  human  judgment. 

12.  That  no  power  dare  to  pass  sentence  on  one  who  appeals  to  the  pope. 

13.  That  all  weighty  causes  every  where  ought  to  bo  referred  to  him. 

14.  That  the  Roman  Church  never  did,  nor  ever  can  err. 

15.  That  the  Roman  bishop,  canonically  ordained,  is  immediately  made  holy, 
by  the  merits  of  St.  Peter. 

16.  That  he  can  absolve  subjects  from  their  allegiance. 

These  the  most  eminent  Komish  writers  own  to  be  his  genuine  sayings. 
And  liis  actions  agree  with  his  words.  Hitherto  the  popes  had  been  subject 
to  the  emperors,  though  often  unwillingly.  But  now  tne  pope  began  himself, 
under  a  spiritual  pretext,  to  act  the  emperor  of  the  whole  Christian  world :  the 
immediate  dispute  was  about  the  investiture  of  bishops,  the  right  of  which  each 
claimed  to  himself.  And  now  was  the  time  for  the  pope  either  to  give  up  or 
establish  his  empire  for  ever.  To  decide  which  Gregory  excommunicated  the 
emperor,  Henry  IV.,  **  having  first,"  says  Platina,  *•  deprived  him  of  all  his  dig- 
nities.** The  sentence  ran  in  these  terms : — **  Blessed  Peter,  prince  of  the 
apostles,  incline,  I  beseech  thee,  thine  ears,  and  hear  me  thy  servant — In  the 
name  of  the  Omnipotent  God,  Father,  Son,  and  Holy  Ghost,  I  cast  down  the 
Emperor  Henry  from  all  imperial  and  regal  authority,  and  absolve  all  Christians 
that  wore  his  subjects,  from  the  oath  whereby  they  used  to  swear  allegiance  to 
true  kings.  And  moreover,  because  he  had  disputed  mine,  yea,  thy  admonitions, 
I  bind  him  with  the  bond  of  an  anathema.** 

The  same  sentence  he  repeated  at  Rome  in  these  terms : — **  Blessed  P6ter, 
prince  of  the  apostles,  and  thou  Paul,  teacher  of  the  Gentiles,  incline,  I  beseech 
you,  your  ears  to  me,  and  graciously  hear  me — Henry,  whom  thev  call  emperor, 
hath  proudly  lifted  up  his  horns,  and  his  head  against  the  Church  of  God — ^who 
came  to  me,  humbly  imploring  to  be  absolved  from  his  excommunication.  I 
restored  him  to  communion,  but  not  to  his  kingdom — neither  did  I  allow  his 
subjects  to  return  to  their  allegiance.  Several  bishops  and  princes  of  Germany, 
taking  this  opportunity,  in  the  room  of  Henry,  justly  deposed,  chose  Rodolph 
emperor:  who  inmiediately  sent  ambassadors  to  me,  informing  me — ^That  he 
would  rather  obey  me  than  accept  of  a  kingdom ;  and  that  he  should  always 
remain  at  the  disposal  of  God  and  us.  Henry  then  began  to  be  angry,  and  at 
first  entreated  us  to  hinder  Rodolph  from  seizing  his  kingdom.  I  said,  I  would 
see  to  whom  the  right  belonged — and  give  sentence  which  should  be  preferred. 
Henry  forbi^e  this — Therefore  I  bind  Henry  and  all  his  favourers  with  the  bond 
of  an  anathema,  and  again  take  from  him  all  regal  power.  I  absolve  all  Chris- 
tions  from  their  oath  cf  allegiance,  forbid  them  to  obey  Henry  in  any  thing, 
and  command  them  to  receive  Rodolph  as  their  king.  Confirm  this  therefore 
by  your  authority,  ye  most  holy  princes  of  the  apostles,  that  all  may  now  at 
length  know,  as  ye  have  power  to  bind  and  loose  in  heaven,  so  we  have  power 
to  give  and  take  away  on  earth,  empires,  kingdoms,  principalities,  and  whatsoever 
men  can  have.** 

When  Henry  submitted,  then  Gregory  began  to  reign  without  contrel.  In  the 
«ame  year,  1077,  on  September  1,  he  fixed  a  new  era  of  time,  called  the  indie- 
tion,  used  at  Rome  to  this  day. 

Thus  did  the  pope  claim  to  himself  the  whole  authority  over  all  Christian 
princes.  Thus  did  he  take  away  or  confer  kingdoms  and  empires,  as  a  king 
of  kings.  Neither  did  his  suceeesors  fail  to  tread  in  his  steps.  It  is  well 
known  the  following  popes  have  not  been  wanting  to  exercise  the  same  power, 
both  over  kings  and  emperors.    And  this  the  later  popes  have  been  so  far 


CHAPTER  XIII.  TOl 

will  then  be  meet  apparent.  Rome,  dietinet  from  the  pope,  been 
three  meaninge,  the  cit  j  itself,  the  Roman  Church,  and  the  people  of  Rome.  In 
Uie  lost  eenee  of  the  word,  Rome  with  its  dntchy,  which  contained  part  of  Tos. 
sany  and  Campania,  zeTolted  from  the  Greek  emperor  in  736,  and  became  a  free 
<ctate,  goTemed  by  iti  lenate.  IVom  this  time  the  senate,  and  not  the  pope,  en. 
joyed  the  supreme  ciyil  power.  But  in  796,  Leo  III.  being  chosen  pope,  sent 
to  Charles  the  Great,  desiring  him  to  come  and  subdoe  the  senate  and  people  of 
Rome,  and  constrain  them  to  swear  allegiance  to  him.  Hence  arose  a  sharp 
contention  between  the  pope  and  the  Roman  people,  who  seised  and  thrust  him 
into  a  monasterj.  He  escaped  and  fled  to  the  emperor,  who  quicklj  sent  him 
oack  in  great  state.  In  the  jear  800  the  emperor  came  to  Rome,  and  shortly 
after,  the  Roman  people,  who  had  hitherto  chosen  their  own  bishops,  and  looked 
upon  themselves  and  their  senate,  as  having  the  same  rights  wUh  the  ancient 
senate  and  people  of  Rome,  chose  Charles  for  their  emperor,  and  subnected 
themselves  to  him  in  the  same  manner  as  the  ancient  Romans  did  to  their  em* 
perors.  The  pope  crown^  him  and  paid  him  l^omage  on  his  knees,  as  was  for* 
merly  done  to  the  Roman  emperors :  and  the  emperor  took  an  oath  "  to  defend 
the  holv  Roman  Church  in  all  its  emoluments."  He  was  also  created  consul, 
and  styled  himself  thenceforward  Augustus,  emperor  of  the  Romans.  Afterward 
he  gave  the  government  of  the  city  and  dutchy  of  Rome  to  the  pope,  yet  stiU 
subject  to  himself. 

What  the  Roman  Church  is,  as  distinct  from  the  pope,  appears,  1.  When  a  conn* 
cil  ii  held  before  the  pope's  confirmation ;  2.  When  unon  a  competition,  judg. 
ment  is  given  which  is  Ihe  true  pope ;  3.  When  the  see  is  raoant ;  4.  When  the 
pope  himself  is  suspected  by  the  inquisition. 
How  Rome,  as  it  is  a  city,  differs  firom  the  pope,  there  is  no  need  to  show. 
06s.  16.  In  the  first  and  second  period  of  his  duration,  the  beast  is  a  body  of 
men,  in  the  third,  an  individual.  The  beast  with  seven  heads  is  the  papacy  of 
many  ages :  the  seventh  head  is  the  man  of  sin,  antichrist.  He  is  a  body  of 
men,  from  chap,  xiii,  1,  to  xvii,  7.  He  is  a  body  of  men  and  an  individual,  chap, 
rvii,  from  the  eighth  to  the  eleventh  verse.  He  is  an  individoal,  fVom  chap,  zvii* 
13,  to  ziz,  20. 

Obt.  17.  That  individual  is  the  seventh  head  of  the  beast,  or  the  other  kl^i^f 
after  the  five  and  one,  himself  being  the  eighth,  though  one  of  the  seven.  As  hn 
is  a  pope,  he  is  one  of  the  seven  heads.  But  he  is  the  eighth,  or  not  a  hoad,  bat 
the  beast  himself,  not  as  he  is  a  pope,  but  as  he  bears  a  new  and  singular  charac- 
ter at  his  coming  from  the  abyss.  To  illustrate  this  bv  a  comparison :  suppose  a 
tree  of  seven  branches,  one  of  which  is  much  larger  than  the  rest.  If  those  six 
are  cut  away,  and  the  seventh  remain,  that  is  the  tree. 

Obt.  18.  He  is  the  wicked  one,  the  man  of  sin,  the  son  of  perdition,  usually 
termed  antichrist. 

Ob»,  19.  The  ten  horns,  or  kings,  receive  power  aa  kingw  lotiA  the  wild  bean 
9ne  htmr,  chap,  xvii,  12.  With  the  individual  beast  who  woe  wot.  But  he  re. 
ceives  his  power  again,  and  the  kings  with  it,  who  quickly  give  their  new  power 
to  mm. 

Obe.  20.  The  whole  power  of  the  Roman  monarchy,  divided  {nto  ten  kingdonie« 
will  be  conferred  on  the  beast,  chap,  xvii,  13,  16,  17. 
Oba,  21.  The  ten  horns  and  the  boast  will  destroy  the  whore,  ver.  16. 
Obe.  22.  At  length  the  beast,  the  ten  horns,  and  Um  other  kings  of  the  earth, 
will  fall  in  that  grenX  slaughter,  chap,  xix,  19. 

Obe.  23.  Daniel's  fourth  beast  is  the  Roman  monarchy,  fWmi  the  beginning  of 
it  till  the  thrones  are  set.  This  therefore  comprises  both  the  Apocalyptic  beast, 
and  the  woman,  and  many  other  things.  Thb  monarchy  is  like  a  nver  which 
ions  from  its  fountain  in  one  channel,  but  in  its  course  sometimes  takes  in  other 
rivers,  sometimes  is  itself  parted  into  several  streams,  yet  is  still  one  eontinoed 
river.  The  Roman  power  was  at  first  undivided.  But  it  was  afterward  divided 
into  various  channels,  till  the  grand  division  into  the  eastern  and  western  em- 
pires, which  likewise  underwent  various  changes.  Afterward  the  kinn  of  the 
Hernli,  Goths,  Lombards,  the  Exarchs  of  Ravena,  the  Romans  themselves ;  the 
emperors,  Freneh  and  German,  beside  other  kings,  seized  several  parts  of  tlMi 
Roman  |K>wer.  Now,  whatever  power  the  ^mans  had  before  Gregory  VIL, 
that  Daniers  beast  contain!.  Whatever  power  the  papacy  has  had  from  Gregoiy 
VIL,  this  the  Apoetlyptio  bewt  repveeonCe.    Put  ttiii  tmj  boMt  (ud  eo  Kobm 


702  THE  REVELATION. 

2  And  the  wild  beast  which  1  saw'  teas  Hke  a  ]eopaH,  and  hia  feoC 
toere  as  the  feet  of  a  bear,  and  his  mouth  as  the  mouth  of  a  lion » 
and  the  dragon  gave  him  his  power,  and  his  throne,  and  great  au- 

3  thority.  And  /  saw  one  of  his  heads  as  it  were  wounded  to  death ; 
and  his  deadly  wound  was  healed ;  and  the  whole  earth  wondered 

with  its  last  authority)  is  comprehended  under  that  of  Daniel.  And  upon  ki§ 
head*  a  name  of  bUuphemy — ^To  ascribe  to  a  man  what  belongs  to  God  alone  is 
blasphemy.  Such  a  name  the  beast  has,  not  on  his  horns,  nor  on  one  head,  but 
on  all.  The  beast  himself  bears  that  name,  and,  indeed,  through  his  whole  du. 
ration.  This  is  the  name  of  papa  or  pope  ;  not  in  the  innocent  sense  wherein  it 
was  formerly  given  to  all  bishops,  but  in  that  high  and  peculiar  sense  wherein  it 
is  now  given  to  the  bishop  of  Rome,  \rr  himself  and  his  followers :  a  name  which 
oomprises  the  whole  pre-eminence  of  the  highest  and  most  holy  father  upon 
earth.  Accordingly,  among  the  above-cited  sayings  of  Gregory,  tbose  two  stand 
together,  that  his  name  alone  should  be  recited  in  the  churches :  and  that  it  is 
the  only  name  in  the  world.  So  both  the  Church  and  the  world  were  to  name  no 
other  £ither  on  the  face  of  the  eartlv 

8.  The  three  first  beasts  in  Daniel  are  like  a  leopard,  a  bear,  and  a  Hod.  In 
all  parts,  except  his  feet  and  mouth,  this  beast  was  like  a  leopard,  or  female  pan. 
ther ;  which  is  fierce  as  a  lion,  or  bear,  and  is  also  swift  and  subtle.  Saoh  is  the 
papacy,  which  has,  partly  by  subtlety,  partly  by  force,  gained  power  over  so  manj 
nations.  The  eitremcly  various  usages,  manners,  and  ways  of  the  pope,  maj 
likewise  be  compared  to  the  spots  of  the  leopard.  And  hie  feet  were  as  the  feet 
of  a  bear — Which  are  very  strong,  and  armed  with  sharp  claws.  And  as  clumsy 
as  they  seem,  he  can  therewith  walk,  stand  upright,  climb,  or  seize  any  thing. 
So  does  this  boa«t  seize  and  take  for  his  prey  whatever  comes  within  the  readi 
of  his  claws ;  and  hia  mouth  was  as  the  mouth  of  a  lion — ^To  roar,  and  to  devour. 
And  the  dragon — Whose  vassal  and  vicegerent  he  Ih,  gave  him  his  power — His 
own  strength  and  innumerable  forces,  and  his  throne — So  that  he  might  command 
whatever  he  would,  having  great,  absolute  authority.  The  dragon  had  his 
throne  in  heathen  Rome,  so  long  as  idolatry  and  persecution  reigned  there.  And 
after  he  was  disturbed  in  his  possession,  yet  would  he  neyer  wholly  resign,  till  he 
gave  it  to  the  beast  in  Christian  Rome,  so  called. 

S.  And  I  saw  one-^T  the  first,  of  his  heads  as  it  were  wounded — So  it  ap. 
peared  as  soon  as  ever  it  rose.  The  beast  is  first  described  more  generally,  then 
more  particularly,  both  in  this  and  in  the  17tli  chapter.  The  particular  da. 
scription  hero,  respects  the  former  parts :  there,  the  latter  parts  of  his  duration  : 
only  that  some  circumstances  relating  to  the  former  are  repeated  in  the  17th 
chapter. 

This  deadly  wound  was  given  him  on  his  first  head  by  the  sword,  ver.  14,  that 
is,  by  the  bloody  resistance  of  the  secular  potentates,  particularly  the  German 
emperors.  These,  for  a  long  season,  had  the  city  of  Rome,  with  her  bishop  iin. 
der  their  jurisdiction.  Gregory  determined  to  cast  off  this  yoke  from  his  own* 
and  to  lay  it  on  the  emperoPs  shoulders.  He  broke  loose  and  excomnranicatad 
the  emperor,  who  maintained  his  right  by  force,  and  gave  the  pope  such  a  blow, 
that  one  would  have  thought  the  beast  must  have  been  killed  thereby,  immedi. 
ately  after  his  coming  up.  But  he  recovered,  and  grew  stronger  than  before. 
The  first  head  of  the  beast  extends  from  Gregory  VII.  at  least  to  Innocent  III. 
In  that  tract  of  time  the  beast  was  much  wounded  by  the  emperors.  Bat  not. 
withstanding,  the  wound  was  healed. 

Two  deadly  symptoms  attended  this  wound :  1.  Schisms  and  open  mptorcs  in 
the  Church.  For  while  the  emperors  asserted  their  right,  there  were,  from  the 
lear  1080  to  the  year  1176  only,  five  open  divisions,  and  at  least  as  many  anti. 
^ipes ;  some  of  whom  were,  indeed,  the  rightful  popes.  This  was  highly  dan. 
gerous  to  the  papal  kingdom.  But  a  still  more  dangerous  symptom  was,  3.  Tb« 
riling  of  the  nobility  at  Rome,  who  would  not  suffer  their  bishop  to  be  a  secular 
prince,  particularly  over  themselves.  Under  Innocent  II.,  they  carried  their 
point,  re.established  the  ancient  commonwealth,  took  away  from  the  pope  tho 
fovemment  of  the  city,  and  left  him  only  his  cpiscojpal  authority.  **  At  this,** 
•ays  the  historian,  **  Innocent  II.  and  Celestine  II.  fretted  themselves  to  death : 
Lttoins  ILs  M  he  attacked  the  eapitol  wheroin  the  senata  was,  iwoid  in  haod 


CHAPTER  XIII.  7a^ 

4  after  the  wild  beast,  And  worshipped  the  dragon,  because  he  gavo 
the  authority  to  the  wild  beast ;  and  worshipped  the  wild  beiist, 
saying,  Who  t^  like  the  wild  beast ;  and  who  can  war  with  him  ? 

5  And  there  was  given  him  a  mouth  speaking  great  things  and  bias- 

6  phemy  ;  and  authority  was  given  him  forty  and  two  months.  And 
he  opened  his  mou^h  in  blasphemy  against  God,  to  blaspheme  hi« 

7  name  and  his  tabetijacle,  even  them  that  dwell  in  heaven.  And  it 
was  given  him  to  make  war  with  the  saints,  and  to  overcome  then., 
and  authority  was  given  him  over  every  tribe,  and  people,  and 

8  tongue,  and  nation.  And  all  that  dwell  upon  the  earth  will  worship 
him,  whose  name  is  not  written  in  the  book  of  life  of  the  Lamb, 

« — t —  ■  -i 

was  struck  with  &  stone,  and  died  in  a  few  days :  Eagfenius  III.,  Alexander  Ill.t 
and  Lucius  III.  were  driven  out  of  the  city :  Urban  III.  and  Gregory  VIII.  spent 
their  days  in  banishment  At  length  they  came  to  an  agreement  with  Clement 
III.,  who  was  himsolf  a  Roman.**  And  the  whole  earth — ^The  whole  western 
world,  wondered  after  the  wild  beaet — ^That  is,  followed  him  with  wonder  in  liis 
councils,  his  crusades,  and  his  jubilees.  This  refers  not  only  to  the  first  head, 
but  also  to  the  four  following. 

4.  And  they  worshipped  the  dragon — Even  in  worshipping  the  beast,  althougli 
they  knew  it  not,  and  worshipped  the  wild  heasi — Paying  him  such  honour  as  was 
not  paid  to  any  merely  secular  potentate.  That  very  title,  **  Our  most  holy 
Lord,*'  was  never  given  to  any  other  monarch  on  earth,  eaying,  Who  is  like  the 
wild  beast  ? — Who  is  like  him  ?  is  a  peculiar  attribute  of  God.  But  that  this  is 
constantly  attributed  to  the  beast,  the  books  of  all  his  adherents  show. 

5.  And  there  was  given  him — By  the  dragon,  through  the  permission  of  God, 
fi  mouth  speaking  great  things  and  blasphemy — ^The  same  is  said  of  the  little  horn 
on  the  fourth  beast  m  Daniel.  Nothing  greater,  nothing  more  blasphemous  can 
be  conceived,  than  what  the  popes  have  said  of  themselves,  especially  before  the 
reformation.  And  authority  was  given  him  forty-two  months — The  beginning  of 
these  is  not  to  be  dated  immediately  from  his  ascent  out  of  the  sea,  but  at  some 
distance  from  it. 

6.  To  blasp?ieme  his  name — ^Which  many  of  the  popes  have  done  explicitly,  and 
in  the  most  dreadful  manner,  and  his  tabernacle,  even  them  that  dwell  in  heaven-^ 
t  For  God  himsolf  dwelleth  in  the  inhabitants  of  heaven :)  digging  up  the  bones  of 
many  of  them,  and  cursing  them  with  the  deepest  execrations. 

7.  And  it  was  given  him — ^That  is,  God  permitted  him,  to  make  war  with  tks 
saints — ^With  the  Waldenses  and  Albigenses.  It  is  a  vulgar  mistake,  that  the 
Waldenses  were  so  called  from  Peter  Waldo,  of  Lyons.  They  were  much  mora 
ancient  than  him ;  and  their  true  name  was  Vallenses,  or  Vaudois,  from  their 
inhabiting  the  valleys  of  Lucerne  and  Angroorne.  This  name,  Vallenses,  afler 
Waldo  appeared,  about  the  year  1160,  was  changed  by  the  Papists  into  Wal- 
denses, on  purpose  to  represent  them  as  of  modem  original.  The  Albigenses 
were  originally  people  of  Albigeois,  part  of  Uppe^  Langnedoc,  where  they 
considerably  prevaileid,  and  posscseM  several  towns  in  the  year  1200.  Against 
these,  many  of  the  popes  made  open  war.  Till  now  the  blood  of  Christians 
had  been  shed  only  by  tho  heathens  or  Arians  :  from  this  time  by  scarce  any  but 
the  papacy.  In  the  year  1208  Innocent  III.  proclaimed  a  crusade  against  them* 
In  Juno,  1209,  the  army  assembled  at  Thoulouse ;  from  which  time  abundance 
of  blood  was  shed,  and  tho  second  army  of  martyrs  began  to  be  added  to  the  first, 
who  had  cried  from  beneath  the  altar.  And  ever  since  the  beast  has  been  warring 
against  the  saints,  and  shedding  their  blood  like  water.  And  authority  loos 
given  him  over  every  tribe  and  people — Particularly  in  Europe.  And  when  a  way 
was  found  by  sea  into  the  East  Indies  and  the  West,  these  also  were  brought  un- 
der his  authority. 

8.  And  all  that  dwell  upon  the  earth  will  worship  him — All  will  be  carried  away 
by  the  torrent  but  the  little  flock  of  true  believers.  The  name  of  these  only 
is  written  in  the  Lamb's  book  of  life.  And  if  any  even  of  these  make  ship- 
wreck of  the  faith,  he  will  blot  them  out  of  his  book ;  although  they  were  written 
therein  from  (that  is,  before)  the  foundation  of  the  world,  chap,  xrii,  8. 


704  THE  REVELATION. 

9  who  was  slain  from  the  foundation  of  the  world.    If  any  man  have 

10  an  ear,  let  him  hear.  If  any  leadeth  into  captivity,  he  goeth  into 
captivity ;  if  any  man  kill  with  the  sword,  he  must  be  lulled  with 
the  sword.  Here  is  the  patience  and  the  faithfulness  of  the 
saints. 

1 1  And  I  saw  another  wild  beast  coming  up  out  of  the  earth,  and  he 

12  had  two  horns  like  a  lamb,  but  he  spake  like  a  dragon :  And  he 
exerciseth  all  the  authority  of  the  first  wild  beast  before  him ;  and 
he  causeth  the  earth,  and  them  that  dwell  therein,  to  worship  the 

13  first  wild  beast,  whose  deadly  wound  was  healed.  And  he  doth 
great  wonders,  so  that  he  even  maketh  fire  to  come  down  out  of 

14  heaven  to  the  earth  in  the  sight  of  men.  And  he  deceiveth  them 
that  dwell  on  the  earth  by  the  wonders  which  it  is  given  him  U> 
do  before  the  wild  beast :  saying  to  them  that  dwell  on  the  earth, 
to  make  an  image  to  the  wild  beast  which  had  the  wound  by  the 

15  sword,  and  yet  lived.  And  it  was  given  him  to  give  breath  to  the 
image  of  the  wild  beast :  so  that  the  image  of  the  wild  beast 
should  speak :  and  he  will  cause  that  as  many  as  will  not  wor- 

16  ship  the  image  of  the  wild  beast  shall  be  killed.    And  he  causeth 

9.  If  any  man  Aove  an  eatt  let  him  hear — ^It  wu  said  before,  He  that  hath  an 
ear,  let  him  hear.  This  expression,  if  any,  seems  to  implj  that  scarce  wiU  any 
that  hath  an  ear  be  found.  Let  hhn  hear — With  all  attention,  the  following 
warning,  and  the  whole  description  of  the  beast. 

10.  If  any  man  leadeth  into  captivity — God  will  in  due  time  repay  the  foUov. 
ers  of  the  beast  in  their  own  kind.  Meanwhile  here  it  the  patience  and  faitJ^mi^ 
fiesf  of  the  eainto — Exercised :  their  patience,  by  enduring  captivity  or  imprison- 
ment :  their  faithfulness,  by  resisting  unto  blood. 

11.  And  I  saw  another  wHd  beast — So  he  is  once  termed,  to  show  his  fierce- 
ness and  strength ;  but  in  all  other  places.  The  false  prophet.  He  comes  to 
confirm  the  kingdom  of  the  first  boast,  coming  up— After  the  other  had  long 
exercised  his  authority,  out  of  the  earth — Out  of  Asia.  But  he  is  not  yet  come, 
though  he  cannot  be  far  off.  For  he  is  to  appear  at  the  end  of  the  forty-two 
months  of  the  first  boast.  And  he  had  two  horns  like  a  lamb — A  mild,  innocent 
appearance,  but  he  spake  like  a  dragon — Venomous,  fiery,  dreadfiil :  so  do  those 
who  are  zealous  for  the  beast. 

13.  And  he  exerciseth  all  the  authority  of  the  first  wild  beast — ^Deacribed 
in  the  2d,  4th,  5th,  and  7th  verses,  before  him — For  they  are  both  together; 
whose  deadly  wound  was  healed — More  thoroughly  healed  by  means  of  tho 
second  beast. 

13.  He  maketh  fire — Real  fire,  to  come  down — By  the  power  of  the  deril. 

14.  Before  the  wild  beast — ^Whose  usurped  majesty  is  confirmed  by  these  won- 
ders ;  saying  to  them — As  if  it  were  from  God,  to  make  an  image  to  the  wUd 
beast — Like  that  of  Nebuchadnezzar,  whether  of  gold,  silyer,  or  stone.  The 
original  imaffe  will  be  set  up  where  the  beast  himself  shall  appoint.  But  aban- 
dance  of  copies  will  be  taken,  which  may  be  carried  into  all  parts,  like  those  of 
Diana  of  Ephesus. 

15.  So  that  the  image  of  the  wUd  beast  should  speak — Many  instances  of  this 
kind  haye  been  already  among  the  papists  as  well  as  the  heathens ;  and  as  many 
as  will  not  worship— When  it  is  required  of  them ;  as  it  will  be  of  aO  that 
buy  or  sell,  shall  oe  killed — By  this  the  pope  maniftsti  that  he  is  antiehrist, 
directly  contraiy  to  Christ.  It  is  Christ  who  shed  his  own  blood.  It  b  anti- 
ehrist who  sheds  the  blood  of  others.  And  yet  it  seems  his  last  and  most 
cruel  persecution  is  to  come.  This  persecution,  the  reverse  of  all  that  pre. 
eeded,  will,  as  we  may  gather  firom  many  scriptures,  fall  chiefly  on  the  ootward 
court  worshippers,  the  formal  Christians.  It  is  probable  that  few  real,  inward 
Christians,  snail  perish  by  it ;  on  the  contrary,  those  who  watch  and  pray  ^wavs, 
shall  be  aoeoiiated  worthy  to  esoape  all  these  things,  aod  to  stand  bebie  tbs  Soa 
of  man,  lAks  szi«  86. 


CHAPTER  XIV.  705 

all,  both  small  and  great,  both  rich  and  poor,  both  free  and  slaves, 

17  to  receive  a  mark  on  the  right  hand  or  on  the  forehead ;  That 
no  man  might  buy  or  sell  but  he  that  had  the  mark,  the  name  of 

18  the  wild  beast,  or  the  number  of  his  name.  Here  is  the  wisdom. 
Let  him  that  hath  understanding  count  the  number  of  the  wild 
beast :  for  it  is  the  number  of  a  man ;  and  his  number  is  six 
hundred  sixty-six. 

XIV.  And  I  looked,  and  behold  the  Lamb  standing  on  Mount  Sion, 
and  with  him  a  hundred  forty-four  thousand,  having  his  name  and 

2  the  name  of  his  Father  written  on  their  foreheads.  And  I  heard 
a  sound  out  of  heaven,  as  a  sound  of  many  waters,  and  as  a  sound 
of  a  great  thunder ;  and  the  sound  which  1  heard  wcls  as  of  harpers 

3  harping  on  their  harps.  And  they  sing  a  new  song  before  the 
throne,  and  before  the  four  living  creatures,  and  the  elders  :  and 

^-^  -        '  ~ '  - 

16.  On  their  forekeadr-The  most  zealous  of  his  followers  will  probably  choose 
this.    Others  may  receive  it  on  their  hand. 

17.  Thai  no  man  might  buy  or  3«/Z— Such  edicts  have  been  published  long 
since  against  the  poor  Vaudois ;  bwt  he  that  had  the  mark,  namely,  the  name 
of  the  first  beastj  or  the  nwnber  of  his  name — The  name  of  the  wast  is  that 
which  he  bears  through  his  whole  duration,  viz.  that  of  papa  or  pope.  The 
number  of  his  name  is  the  whole  time  during  which  he  bears  this  name.  Who- 
soever therefore  receives  the  mark  of  the  beast,  d^es-  as  much  as  if  he  said 
expressly,  **  I  acknowledge  the  present  papacy  as  proceeding  from  God:"  or, 
"  1  acknowledge  that  what  St.  Gregory  Vll.  has  doue  according  to  his  legend, 
(authorized  from  Benedict  XIII.,)  and  what  has 'been  maintained  in  virtue 
thereof,  by  his  successors  to  this  day,  is  from  Gkjd."  By  the  former,  a  man 
hath  the  name  of  the  beast,  as  a  mark ;  by  the  latter,  the  number  of  his  name. 
In  a  word,  to  have  the  name  of  the  beast  is  to  acknowledge  his  papal  holi- 
ness :  to  have  the  number  of  his  name  is  to  acknowledge  the  papal  succession. 
The  second  beast  will  enforce  the  receiving  this  mark,  under  the  severest 
penalties. 

18.  Here  is  the  wisdom — To  be  exercised.  The  patience  of  the  saints  availed 
against  the  power  of  the  first  beast :  the  wisdom  Gtoii  giveth  them  will  avail 
against  the  subtlety  of  the  second.  Let  him  that  haih  understanding — Which 
is  a  gift  of  Grod,  subservient  to  that  wisdom,  count  the  mumber  of  the  wild 
beast — Surely  none  can  be  blamed  for  attempting  to  obey  this  command,  for 
U  is  the  number  of  a  man — ^A  number  of  such  years  as  are  common  among 
men,  and  his  number  is  six  hundred  sixty-six  years.  So  long  shall  he  endure 
from  his  first  appearing. 

XIV.  1.  Ana  /saw  on  Mount  Sion^  the  heavenly  Sion,  a  hundred  forty-four 
thousand— EAUtLer  those  out  of  all  mankind  who  had  been  the  most  eminently 
holy,  or  the  most  holy  out  of  the  twelve  tribes  of  Israel,  the  same  that  were 
mentioned,  chap,  vii,  4,  and  perhaps  also,  chap,  xv,  2.  Bat  they  were  then 
in  the  world,  and  were  sealed  in  tneir  foreheads,  to  preserve  them  I^om  the 
plagues  that  were  to  follow.  They  are  now  in  safety,  and  have  the  name  of 
the  Lamb  and  of  his  Father  written  on  their  forehead^ As  being  the  redeemed 
of  God  and  of  the  Lamb,  his  now  unalienaole  property.  This  prophecy  often 
introduces  the  inhabitants  of  heaven  as  a  kind  of  chorus  with  great  propriety 
and  elegance.  The  Church  above  making  suitable  reflections  on  the  grand 
events  which  are  foretold  in  this  book,  greatly  serves  to  raise  the  attention  of 
real  Christians,  and  to  teach  the  high  concern  they  have  in  them.  Thus  is  the 
Church  on  earth  instructed,  animat^,  and  encouraged,  by  the  sentiments,  temper, 
and  devotion  of  the  Church  in  heaven. 

2.  And  I  heard  a  sound  out  of  heaven — Sounding  clearer  and  clearer:  first,  at 
a  distance,  as  the  sound  of  many  waters  or  thunders;  and  afterward,  being 
nearer,  it  was  as  of  harpers  harping  on  their  harps.  It  sounded  vocally  and 
instrumentally  at  once. 

3.  And  they — The  hundred  forty-four  thoosand,  sing  a  new  $emg:  end  nmi€ 
could  learn  that  song—To  sing  and  play  it  ia  the  same  manner,  M  the  kmdfd 

45 


706  THE  REVELATION. 

none  could  learn  the  song  but  the  hundred  forty-four  thousand, 

4  who  were  redeemed  from  the  earth.  These  are  they  who  had 
not  been  defiled  with  women ;  for  they  are  virgins :  these  are 
they  who  follow  the  Lamb  whithersoever  he  goeth.  These  were 
redeemed  from  among  men:  first  fruits  to  God  and  the  Lamb. 

5  And  in  their  mouth  there  was  found  no  guile :  they  are  without 
fault. 

6  And  I  saw  another  angel  flying  in  the  midst  of  heaven,  having 
an  everlasting  Gospel  to  preach  to  them  that  dwell  on  the   earth, 

7  and  to  every  nation,  and  tribe,  and  tongue,  and  people :  Saying 
with  a  loud  voice.  Fear  God,  and  give  glory  to  him ;  for  the  houi 
of  his  judgment  is  come :  and  worship  him  that  made  the  heaven, 
and  the  earth,  and  the  sea,  and  fountains  of  water. 

8  And  another  angel  followed,  saying,  Babylon  the  great  is  fallen, 
is  fallen ;  she  that  hath  made  all  nations  drink  of  the  wine  of  her 
fornication. 


forty-four  thoutand  who  were  redeemed  from  the  earth — From  among  men  :  from 
all  sin. 

4.  These  are  they  who  had  not  been  defUed  with  women— It  seema  that  the 
deepest  defilement,  and  the  most  alluring  temptation,  is  put  for  every  other. 
They  are  virgin* — Unspotted  souls ;  such  as  have  preserved  universal  purity. 
Theee  are  they  who  follow  the  Lamb — ^Who  are  nearest  to  him.  This  is  not 
their  character,  but  their  reward.  First  fruits — Of  the  glorified  spirits.  Who  js 
ambitious  to  bo  of  this  number  7 

5.  And  in  their  mouth  there  was  found  no  guile — (Part  for  the  whole,)  nothing 
untrue,  unkind,  unholy.  They  are  without  fault — Having  preserved  inviolate  a 
virffin  purity,  both  of  soul  and  body. 

6.  And  I  saw  another  angel — A  second  is  mentioned,  ver.  8 ;  a  third,  ver.  9 . 
These  three  denote  great  messengers  of  God,  with  their  assistants,  three  men  who 
bring  messages  from  God  to  men.  The  first  exhorts  to  the  fear  and  worship  of 
God ;  the  second  proclaims  the  fall  of  Babylon ;  the  third  gives  warning  concern, 
inff  the  beast.  Happy  are  they  who  make  the  right  use  of  these  Divine  messages ! 
Flying — Going  on  swiflly,  in  the  midst  of  heaven — Breadthwise,  havings  an  ever^ 
lasting  Oospel^if oi  the  Gospel  properly  so  called ;  but  a  gospel,  or  joyfiifmossaffe, 
which  was  to  have  an  influence  on  all  ages,  to  preach  to  every  nation,  and  friSe, 
and  tongue,  arid  peoples— Both  to  Jew  and  Gentile,  even  as  far  as  the  authority  of 
the  beast  had  extended. 

7.  Fear  Ood,  and  give  glory  to  him  ;  for  the  hour  of  his  judgment  is  come — ^Tbe 
joyfiil  message  is  properly  fiiis,  that  the  hour  of  God's  judgment  is  come. 
And  hence  is  that  admonition  drawn.  Fear  God,  and  give  glmy  to  him :  they 
who  do  this  will  not  worship  the  beast,  neither  any  image  or  idol  whatsoever : 
and  worship  him  thai  made — ^Whereby  he  is  absolutely  distinguished  fi>om  idol* 
of  every  kind,  the  heaven,  and  the  earth,  and  the  sea,  and  fountains  of  water — 
And  they  who  worship  him  shall  be  delivered  when  the  angels  pour  out  their 
phials  on  the  earth,  sea,  fountains  of  water,  on  the  sun,  and  in  the  air. 

8.  And  another  angel  followed,  saying,  Babylon  is  fallen — ^With  the  overthrow 
of  Babylon,  that  of  all  the  enemies  of  Christ,  and  consequently  happier  times  are 
connected.  Babylon  the  great — So  the  city  of  Rome  is  called  upon  many  ac 
counts.  Babylon  was  magnificent,  strong,  proud,  powerful.  So  is  Rome  also. 
Babylon  was  first,  Rome  afterward,  the  residence  of  the  emperors  of  the  world. 
What  Babylon  was  to  Israel  of  old,  Rome  hath  been  both  to  the  literal  and  spi. 
ritual  Israel  of  God.  Hence  the  liberty  of  the  ancient  Jews  was  connected  with 
the  overthrow  of  the  Babylonish  empire.  And  when  Rome  is  finally  overthrown, 
then  the  people  of  God  will  be  at  liberty. 

Whenever  Babylon  is  mentioned  in  this  book,  the  great  is  added ;  to  teach  ut 
'that  Rome  then  commenced  Babylon,  when  it  commenced  the  great  city :  when 
it  swallowed  up  the  Grecian  monarchy  and  its  fragments,  in  Syria  in  particular , 
and  in  consequence  of  this  obtained  dominion  over  Jerusalem  about  sixtv  yean 
before  the  birth  of  Christ.    Then  it  began,  but  it  will  not  ceaae  to  be  Babylon 


CHAPTER  XIV.  707 

9  And  a  third  angel  followed  them ;  saying  with  a  loud  voice,  If 
any  one  worship  the  wild  beast  and  his  image,  and  receive  his  mark 

10  on  his  forehead  or  on  his  hand.  He  shall  also  drink  of  the  wine  of 
the  wrath  of  Grod,  which  is  poured  unmixed  into  the  cup  of  his 
indignation,  and  shall  be  tormented  with  fire  and  brimstone,  in  the 

i  I  presence  of  the  angels,  and  in  the  presence  of  the  Lamb.  And 
the  smoke  of  their  torment  ascendeth  for  ever  and  ever,  and  they 
have  no  rest  day  or  night,  who  worshipped  the  wild  beast  and  his 

12  image,  and  whosoever  receiveth  the  mark  of  his  name.  Here  is 
the  patience  of  the  saints,  who  keep  the  commandments  of  God, 
and  the  faith  of  Jesus. 

13  And  I  heard  a  voice  out  of  heaven,  saying.  Write :  From  hence 
forth  happy  are  the  dead  who  die  in  the  Lord :    Yea,  (saith  the 
Spirit,)  that  they  may  rest  from  their  labours.    Their  works  follow 
them. 

till  it  18  finally  destroyed.  Its  spiritaal  greatness  be^n  in  the  fifth  century,  and 
increased  from  age  to  age.  It  seems  it  will  come  to  its  utmost  height  just  before 
its  final  overthrow. 

Her  fornication  is  her  idolatry,  invocation  of  saints  and  angels,  worship  of 
images,  human  traditions,  with  all  that  outward  pomp,  yea,  and  that  fierce 
and  bloody  zeal  wherewith  she  pretends  to  serve  God.  But  with  spiritual  for 
nication,  as  elsewhere,  so  in  Rome,  fleshly  fornication  is  joined  abundantlv. 
Witness  the  stews  there,  licensed  by  the  pope,  which  are  no  inconsiderable 
branch  of  his  revenue.  This  is  fitly  compared  to  wine,  because  of  its  intoxi- 
cating nature. 

Of  this  wine  she  hath  indeed  made  all  mition»  drink,  more  especially  by  hei 
later  missions.  We  may  observe,  this  making  them  drink  is  not  ascribed  to  the 
beast,  but  to  Babylon.  For  Rome  itself,  the  Roman  inquisitions,  congrega. 
tions,  and  Jesuits,  continually  propagate  their  idolatrous  doctrines  and  practices, 
with  or  without  the  consent  of  this  or  that  pope,  who  himself  is  not  secure  from 
their  censure. 

9.  And  a  third  angel  followed — At  no  great  distance  of  time,  saying,  If  any 
one  worship  the  wild  beast — ^This  worship  consists,  partly  in  an  inwara  submission, 
a  persuasion  that  all  who  are  subject  to  Christ  must  be  sobject  to  the  beast,  or 
they  cannot  receive  the  influences  of  Divine  grace ;  or,  as  their  eipression  is, 
"  There  is  no  salvation  out  of  the  Church.**  Partly  in  a  luitable  outward  reve. 
rence  to  the  beast  himself,  and  consequently  to  his  image. 

10.  He  shall  drink — ^With  Babylon,  chap,  zvi,  19,  and  shall  he  tormented — ^With 
the  beast,  chap,  zx,  10.  In  all  the  Scripture  there  is  not  another  so  terrible 
threatening  as  this.  And  God  by  this  greater  fear  arms  his  servants  against  the 
fear  of  the  beast.  The  wrath  of  God  which  is  poured  tinmtxed^-Without  any  mix. 
ture  of  mercy,  without  hope,  into  the  cup  of  his  indignatioik—And  is  no  real  an. 
ger  implied  in  all  this  7  O  what  will  not  even  wise  men  assert  to  serve  a  hypo, 
thesis ! 

11.  And  the  smoke — From  the  fire  and  brimstone,  wherein  they  are  tormented 
^-ascendeth  for  ever  and  ever — God  grant  thou  and  I  may  never  try  the  strict, 
literal  eternity  of  this  torment ! 

13.  Here  is  the  patience  of  the  saints — Seen ;  in  suflTering  all  things  itther  than 
receive  this  mark ;  who  keep  the  commandments  of  CM— -The  character  of  all 
true  saints,  and  particularly  the  great  command  to  believ<*  in  Jesus. 

13.  And  I  heard  a  voice — This  is  most  seasonably  heard,  when  the  beast  is  in 
his  highest  power  and  fury ;  out  of  heaven — Probably  from  a  departed  saint ; 
Write — He  was  at  first  commanded  to  write  the  whole  book.  Whenever  this  is 
repeated,  it  denotes  something  peculiarly  observable.  Happy  are  the  dead  {from 
henceforth  particularly) — 1.  Because  they  escape  the  approaching  calamities ;  3. 
Because  they  already  enjoy  so  near  an  approach  to  glory  ;  who  die  in  the  Lord-^ 
In  the  faith  of  the  Lonl  Jesus :  for  they  rest — No  pain,  no  purgatory  follows ; 
but  pure,  unmixed  happiness  :  from  their  labours — And  the  more  laborious  their 
life  was,  the  sweeter  is  their  rest.    How  diflferent  thii  iiate  from  that  of  those 


708  THE  REVELATION. 

14  And  I  looked,  and  behold  a  white  cloud,  and  oo  the  cloud  on* 
silting  like  a  son  of  man,  having  a  golden  crown  on  his  head,  and 

1 5  a  sharp  sickle  in  his  hand.  And  another  angel  came  out  of  the 
temple,  crying  with  a  loud  voice  to  him  that  sat  on  the  cloud. 
Thrust  in  thy  sickle  and  reap ;  for  the  time  to  reap  is  come :  for 

lb  the  harvest  of  the  earth  is  ripe.  And  he  that  sat  on  the  cloud 
thrust  in  his  sickle  upon  the  earth,  and  the  earth  was  reaped. 

17  And  another  angel  came  out  of  the  temple  which  is  in  heaven; 

18  and  he  also  had  a  sharp  sickle.  And  another  angel  came  out  from 
the  altar,  who  had  power  over  fire,  and  cried  with  a  loud  cry  to 
him  that  had  the  sharp  sickle,  saying.  Thrust  in  thy  sickle,  and  lop 
off  the  clusters  of  the  vine  of  the  earth ;  for  her  grapes  are  fiilly 

19  ripe.  And  the  angel  thrust  in  his  sickle  upon  the  earth,  and  lop- 
ped off  the  vine  of  the  earth,  and  cast  it  into  the  great  wine  press 

20  of  the  wrath  of  Grod.  And  the  wine  press  was  trodden  without  the 
city,  and  blood  came  out  of  the  wine  press,  even  to  the  horses* 
bridles,  one  thousand  six  hundred  furlongs. 

XV.     And  I  saw  another  sign  m  heaven  great  and  wonderful,  seven 

angels  having  the  seven  last  plagues :  for  by  them  the  wrath  of 

2  Grod  is  fulfilled.    And  I  saw  as  it  were  a  sea  of  glass  mingled  with 

ver.  11,  vho  hmve  no  reH  dmv  or  •night!  Reader,  which  wilt  thou  choose  f 
Their  toorko — EUch  one's  pecaiiar  works ;  foUow — Or  accom|Muiy  them :  that  is, 
the  fruit  of  their  works.  Their  works  do  not  go  before,  to  procure  them  admit- 
tance into  the  mansions  of  joy ;  but  they  follow  them  when  admitted. 

14.  In  the  following  venes,  under  the  emblem  of  a  harvest  and  a  vintage,  are 
signified  two  genera]  visitations :  First,  many  eood  men  are  taken  from  the 
earth  by  the  harvest ;  then  many  sinners  during  the  vintage.  The  latter  is  alto- 
gether a  penal  visitation  ;  the  former  seems  to  be  altogeUier  grracious.  Hera  is 
no  reference  in  either  to  the  day  of  judgment,  but  to  a  season  which  cannot  be 
far  off.  And  I  saw  a  white  cloud — An  emblem  of  mercy  j  and  on  the  elend  mt 
one  like  a  eon  of  man— An  angel  in  a  human  shape,  sent  by  Christ,  the  Lotd 
both  of  the  vintage  and  the  harvest ;  having  a  golden  eroum  on  hie  head-^In  tok&ik 
of  his  high  dignity ;  mmd  a  eharp  eiekle  in  hie  hand — ^The  sharper,  the  welcomer 
to  the  righteous. 

15.  And  another  angel  eame  out  of  the  tempUt  (tokieh  ie  in  heaven,)  ver.  17. 
Out  of  which  came  the  judgments  of  God  in  the  appointed  seasons.  CryiM^ 
By  the  command  of  God,  Thruet  in  thy  eiekle  for  the  harveet  i»  ripe — Tbia 
implies  a  high  degree  of  holiness  in  those  good  men,  and  an  earnest  desire  to 
be  with  God. 

18.  And  another  angel  from  the  altar — Of  burnt  offerings ;  from  whence  the 
martyrs  had  cried  for  vengeance ;  who  had  power  over  fire — As  the  angel  of  tke 
waterOt  chap,  xvi,  5,  had  over  water ;  cried,  eaying.  Lop  off  the  ehtetereof  the  vime 
of  the  earth— AW  the  wicked  are  considered  as  constituting  one  body. 

20.  And  the  wine  preee  woe  trodden — By  the  Son  of  God,  chap,  ziz,  15,  with- 
out the  city  of  Jeruealem,  They  to  whom  St.  John  writes,  when  a  man  smid. 
The  city,  immediately  understood  this ;  and  blood  came  out  of  the  wine  prees,  even 
to  the  horeetf  bridlee~So  deep,  at  its  first  flowing  from  the  wine  press ;  sue  than- 
eand  eix  hundred  furlonge — So  far :  at  least  two  hundred  miles  through  the  whole 
land  of  Palestine. 

XV.  1.  And  I  eaw  eeven  holy  angele,  having  the  seven  laet  plaguee  Before 
ihey  had  the  phials,  which  were  as  instruments  whereby  those  pl^^es  were  to 
be  conveyed.  They  are  termed  the  laet,  because  by  them  the  wrath  of  God  it 
fulfilled.  Hitherto  God  had  borne  his  enemies  with  much  long-sufiering,  bat 
now  his  wrath  goes  forth  to  the  uttermost,  pouring  plagues  on  the  earth  from 
one  end  to  the  other,  and  sround  its  whole  circumferonce.  But  even  after  thm 
plagues,  the  holy  wrath  of  God  against  his  other  enemies  does  not  cease,  ohap. 
zz,  15. 

9.  The  song  was  song,  while  ths  angeli  wtie  eomhif  out  with  tknr  plagoia. 


CHAPTER  XV.  709 

tire,  and  them  that  gained  the  victory  over  the  wild  heaat,  and  over 
his  image,  and  over  the  number  of  his  name,  standing  at  the  sea 

3  of  glass,  and  having  the  harps  of  God.  And  they  sing  the  song  of 
Moses,  the  servant  of  God,  and  the  song  of  the  Lamb,  saying, 
Great  and  wonderful  are  thy  works.  Lord  God  Almighty ;  righteous 

4  and  true  are  thy  ways,  O  King  of  the  nations !  Who  would  not 
fear  thee,  O  Lord,  and  glorify  thy  name  ?  For  thou  only  art  gra- 
cious :  for  all  the  nations  shall  come  and  worship  before  thee  :  for 
thy  judgments  are  made  manifest. 

5  And  after  these  things  I  looked,  and  the  temple  of  the  taber- 

6  nacle  of  the  testimony  was  open  in  heaven :  And  the  seven  angels 
that  had  the  seven  plagues  came  out  of  the  temple  clothed  in 
pure,  white  linen,  and  having  their  breasts  girt  with  golden  girdles. 

■      ■  ■ 

who  are  therefore  mentioned  hoth  before  &nd  after  it,  ver.  1,  6.  And  I  §aw  a» 
U  were  a  tea  of  glass,  mingled  with  fire — It  was  before  clear  aa  crystal,  chap,  iv, 
6 ;  but  now  mingled  with  fire — ^Which  devours  the  adversaries,  and  them  thai 
gained,  or  were  gaining,  the  victory  over  the  wild  beast — More  of  whom  were  yet 
to  come.  The  mark  of  the  beast,  the  mark  of  his  name,  and  the  number  of  his 
name,  seem  to  mean  here  nearly  the  same  thing ;  standing  at  the  sea  of  glas^-^ 
Which  was  before  the  throne;  having  the  harps  of  Oo£-~Given  by  him,  and 
appropriated  to  his  praise. 

3.  And  they  sing  the  song  of  Moses — So  called,  partly  from  its  near  agpreement 
with  the  words  of  that  song  which  ho  sung  after  passing  the  Red  Sea,  Eiod.  zv, 
11 ;  and  of  that  which  he  taught  the  children  of  Israel  a  little  before  his  death, 
Deut.  zxzii,  3,  4.  But  chieny  because  Moses  was  the  minister  and  repre- 
sentativo  of  the  Jewish  Church,  as  Christ  is  of  the  Church  universal.  Therefore 
it  is  also  termed  The  song  of  the  Lamb.  It  consists  of  six  parts,  which  answer 
each  other : — 

1.  Great  and  wonderful  are  thy  3.  For  thou  only  art  g^racious : 

works.  Lord  God  Almighty ; 

3.  Just  and  true  are  thy  ways,  4.  For  all  the  nations  shall  coma 

O  King  of  the  nations ;  and  worship  before  thee : 

5.  Who  wonld  not  fear  thee,  O  6.  For  thy  jadgments  are  made 

Lord,  and  glorifV  thy  name  7  manifesL 

We  know  and  acknowledge,  that  all  thy  works  in  and  toward  all  thy  creatores 
are  great  and  wonderfiil :  that  thy  ways  with  all  the  children  of  men,  good  and 
evil,  are  just  and  true.  For  thou  only  art  gracious — And  this  grace  is  the  spring 
of  all  those  wonderful  works,  even  of  his  destroving  the  enemies  of  his  people. 
Accordinglv  in  the  136th  Psalm,  that  clause,  for  his  mercy  endureth  for  ever, 
is  subjoined  to  the  thanksflriying  for  his  works  of  vengeance,  as  well  as  for  his 
delivering  the  righteous :  for  all  the  nations  shall  come  and  worship  before  thee~^ 
They  shidl  serve  thee  as  their  King  with  joyful  reverence.  This  is  a  glorious 
testimony  of  the  future  conversion  of  all  the  heathens.  The  Christians  are  now 
a  little  flock  ;  they  who  do  not  worship  God  an  immense  multitude.  But  all  the 
nations  shall  come  from  all  parts  of  the  earth  to  worship  him,  and  glorify  his 
name :  for  thy  judgments  are  made  manifest — And  then  the  inhabitants  of  the 
earth  will  at  length  learn  to  fear  him. 

5.  After  these  things  the  temple  of  the  tabernacle  of  the  testimony — ^IThe  holiest 
of  all,  was  opened — Disclosing  a  new  theatre,  for  the  coming  forth  of  the  judg. 
ments  of  God,  now  made  manifest. 

6.  And  the  seven  angels  came  out  of  the  temple — As  having  received  their 
instructions  from  the  oracle  of  God  himself.  St.  John  saw  them  in  heaven,  (ver. 
1,)  before  they  went  into  the  temple.  They  appeared  in  habits  like  those  the 
high  priest  wore,  when  ho  went  into  the  most  holy  place  to  consult  the  oracle. 
In  this  was  the  visible  testimony  of  God's  presence ;  clothed  in  purs^  white  linen 
— Linen  is  the  habit  of  service  and  attendance ;  pure — ^Unspotted,  unsullied ; 
white — Or  bright  and  shining,  which  implies  much  more  than  bai«  innocence 
and  having  their  breasts  girt  with  golden  girdles — In  token  of  their  high  dignity 
and  glorious  rest 


710  THE  REVELATION, 

7  And  one  of  the  four  living  creatures  gave  the  se^en  angels  teren 

8  golden  phials  full  of  the  wrath  of  God,  who  liveth  for  ever.  And 
the  temple  was  filled  with  smoke  from  the  glory  of  God,  and  from 
his  power:  and  none  could  go  into  the  temple,  till  the  seven 
plagues  of  the  seven  angels  were  fulfilled. 

XVI.     And  I  heard  a  loud  voice  out  of  the  temple,  saying  to  the 
seven  angels,  Go,  pour  out  the  seven  phials  of  the  wrath  of  God 

2  upon  the  earth.  And  the  first  went  and  poured  out  his  phial  upon 
the  earth,  and  there  came  a  grievous  ulcer  on  the  men  that  had 

3  the  mark  of  the  wild  beast,  and  that  worshipped  his  image.  And 
the  second  poured  out  his  phial  upon  the  sea,  and  it  became  blood, 
as  the  blood  of  a  dead  man,  and  every  living  soul  in  the  sea  died. 

4  And  the  third  poured  out  his  phial  on  the  rivers  and  fountains 

5  of  water,  and  they  became  blood.  And  I  heard  the  angel  of  the 
waters  saying.  Righteous  art  thou,  who  art,  and  who  wast,  the 

6  Gracious  One ;  because  thou  hast  judged  thus.     For  they  have 


7.  And  one  of  the  four  linng  ereaturta  gave  the  eeven  nngeU — After  they  w«r» 
come  out  of  the  temple,  seven  golden  phiaU — Or  bowls.  The  Greek  word  signi- 
fiea  veMels  broader  at  the  top  than  at  the  bottom ;  full  of  the  wrath  of  God^  wha 
liveth  for  ever  and  ever — ^A  circumstance  which  adds  greatly  to  the  dreadfulnea» 
of  his  wrath. 

8.  And  the  temtie  wa§  filled  with  snwke — ^The  cloud  of  glory  was  the  visible 
manifestation  of  God's  presence  in  the  tabernacle  and  temple.  It  was  a  sign  of 
protection  at  erecting  the  tabernacle  and  at  the  dedication  of  the  templo.  But 
in  the  judgment  of  Korah,  the  glory  of  the  Lord  appeared,  when  he  and  his  conu 
panions  wore  swallowed  up  by  the  earth.  So  proper  is  the  emblem  of  smokft 
from  the  glory  of  God,  or  firom  the  cloud  of  glory,  to  express  the  execution  of 
judgment,  as  weU  as  to  be  a  sign  of  favour.  Both  proceed  from  the  power  of 
God,  and  in  both  he  is  glorified ;  and  none — Not  even  of  those  who  ordinarily 
stood  before  God,  could  go  into  the  temple — ^That  is,  into  the  inmost  part  of  it, 
till  the  eeven  plagueo  of  the  eeven  angete  were  fulfilled — ^Which  did  not  take  up 
a  long  time,  like  the  seven  trumpets,  but  swiftly  followed  each  other. 

XVI.  1.  Pour  out  the  seven  phials — The  epistles  to  the  seven  Churches  ai« 
divided  into  three  and  four :  the  seven  seals,  and  so  the  trumpets  and  phials,  into 
four  and  three.  The  trumpets  gradually,  and  in  a  long  tract  of  time,  overthrow 
the  kingdoms  of  the  world ;  the  phials  destroy  chiefly  the  beast  and  his  followers, 
with  a  swifl  and  impetuous  force.  The  four  first  affect  the  earth,  the  sea,  t}i» 
rivers,  the  sun ;  the  rest  fall  elsewhere,  and  are  much  more  terrible. 

2.  And  the  first  went — So  the  second^  third,  jrc,  without  adding  angel,  to 
denote  the  utmost  swiftness :  of  which  this  also  is  a  token,  that  there  is  no  period 
of  time  mentioned  in  the  pouring  out  of  each  phial.  They  have  a  great  resem. 
blance  to  the  plagues  of  Egypt,  which  the  Hebrews  generally  suppose  to  have 
been  a  month  distant  from  each  other.  Perhaps  so  may  the  phials ;  but  they  aro 
all  yet  to  come  :  and  poured  out  his  phial  upon  the  earth — Literally  taken,  and 
there  came  a  grievous  ulcer — As  in  Egypt,  Exod.  ix,  10,  11 ;  on  the  men  who  had 
the  mark  of  the  wild  beast — All  of  them,  and  them  only.  All  these  plagues  (teem 
to  be  described  in  proper,  not  figurative  words. 

3.  The  second  poured  out  his  phial  upon  the  sea — As  opposed  to  the  dry  land  ; 
and  it  became  blood  as  of  a  deaa  man — ^Thick,  congealed,  and  putrid ',  and  every 
2to»i^  soul — Men,  beasts,  and  fishes,  whether  on  or  in  the  sea,  died. 

4.  The  third  poured  out  his  phial  on  the  rivers  and  fountains  of  toater — ^Which 
were  all  over  the  earth;  ana  they  became  blood — So  that  none  oould  drink 
thereof. 

5.  The  Oracious  One — So  he  is  styled  when  his  judgments  are  abroad :  and 
that  with  a  peculiar  propriety.  In  the  beginning  of  the  book  he  is  termed  th^ 
Almighty.  In  the  time  or  his  patience  he  is  praised  for  his  power,  which  oilier^ 
wise  might  then  be  less  regarded.  In  the  time  of  his  taking  vengeance,  for  bia 
mercy.    Of  his  pow«r  there  could  then  be  no  doubt 


CHAPTER  XVL  711 

shed  the  blood  of  saints  and  prophets,  and  thou  hast  given  them 

7  blood  to  drink.  They  are  worthy.  And  I  heard  another  from 
the  altar,  saying,  Yea,  Lord  God  Almighty  ;  true  and  righteoua 

8  are  thy  judgments.     And  the  fourth  poured  out  his  phial  upon 

9  the  sun  ;  and  it  was  given  him  to  scorch  the  men  with  fire.  And 
the  men  were  scorched  exceedingly,  and  blasphemed  the  name 
of  Grod,  who  had  power  over  these  plagues :  but  they  repented 

10  not  to  give  him  glory.     And  the  fifth  poured  out  his  phial  upon 
the  throne  of  the  wild  beast:   and  his  kingdom  was  darkened. 

1 1  And  they  gnawed  their  tongues  for  pain,  and  blasphemed  the  God 
of  heaven,  because  of  their  pains,  and  because  of  their  ulcers,  and 

12  repented  not  of  their  works.     And  the  sixth  poured  out  his  phial 
upon  the  great  river  Euphrates,  and  the  water  of  it  was  dried  up, 

13  that  the  way  of  the  kings  from  the  east  might  be  prepared.     And 

I  saw  out  of  the  mouth  of  the  dragon,  and  out  of  the  mouth  of  the 

■ 

6.  Thou  haat  given  them  blood  to  drink — Men  do  not  drink  out  of  the  sea,  bat 
out  of  fountains  and  rivers.  Therefore  this  is  fitly  added  here.  They  are  worthy 
•—Is  subjoined  with  a  beautiful  abruptness. 

7.  Yea — Answering  the  angel  of  the  waters,  and  affirming  of  Ood*s  judgmenta 
in  general  what  he  hiui  said  of  one  particular  judgment. 

8.  The  fourth  poured  out  hia  phial  upon  the  tiiJi— Which  was  likewise  afiected 
by  the  fourth  trumpet.  There  is  also  a  plain  resemblance  between  the  first, 
second,  and  third  phials,  and  the  first,  second,  and  third  trumpets ;  and  it  ioa« 
given  him — The  angel,  to  gcoreh  the  men — Who  had  the  mark  of  the  beast,  with 
fire — As  well  as  with  the  beams  of  the  sun.  So  these  four  phials  affected  earth, 
water,  fire,  and  air. 

9.  And  the  men  blasphemed  Ood^  who  had  power  over  theee  plagueo-^They 
could  not  but  acknowledge  the  hand  of  God,  jet  did  they  harden  themselves 
against  him. 

10.  The  first  four  phials  are  closely  connected  together,  the  fifth  concerns 
the  throne  of  the  beast,  the  sixth  the  Mohammedans,  die  seventh  chiefly  the  hea. 
thens.  The  four  first  phials  and  the  four  first  trumpets  go  round  the  whole  earth ; 
the  three  last  phials  and  the  three  last  trumpets  go  lengthwise  over  the  earth  in 
a  straight  line. 

The  fifth  poured  out  hie  phial  upon  the  throne  of  the  wild  bea$t — It  is  not  said, 
on  the  beast  and  his  throne.  Pernaps  the  sea  will  then  be  vacant,  and  his  king- 
dotn  was  darkened — ^With  a  lasting,  not  a  transient  darkness.  However,  the 
beast,  as  yet,  has  bin  kingdom.  Afterward  the  woman  sits  upon  the  beast,  and 
then  it  is  said.  The  wild  Beast  is  not^  chap,  xvii,  3,  7,  8. 

11.  And  they — His  followers,  gnawed  their  tongues^— Out  of  furious  impatience, 
because  of  their  pains,  and  because  of  their  ulcers — Now  mentioned  together, 
and  in  the  plural  number,  to  signify  that  they  wero  greatly  heightened  and  mal- 
tiplied. 

12.  And  the  sixth  poured  out  his  phial  upon  the  great  river  Emphrate^-^Affecied 
also  by  the  sixth  trumpet,  and  the  water  of  it — ^And  of  all  the  rivers  that  flow  into 
tt,  was  dried  up — The  far  greater  part  of  the  Turkish  empire  lies  on  this  side  the 
£uphrates.  The  Romish  and  Mohammedan  affairs  ran  nearly  parallel  to  each 
other  for  several  ages.  In  the  seventh  century  was  Mohammed  himself,  and  a 
little  before  him  Boniface  III.  with  his  universal  bishopric.  In  the  eleventh,  both 
the  Turks  and  Gregory  VII.  carried  all  before  them.  In  the  vear  1300,  Boni. 
face  appeared  with  his  two  swords  at  the  newly  erected  jubilee.  In  the  self, 
same  year  arose  the  Ottoman  Porte ;  yea,  and  on  the  same  day.  And  here  the 
phial,  poured  out  on  the  throne  of  the  beast,  is  immediately  followed  by  that 
poured  out  on  the  Euphrates,  that  the  way  for  the  kings  from  the  oast  might  be 
prepared — Those  who  lie  east  from  the  Euphrates,  in  Persia,  India,  &o,  who  will 
rush  blindfold  upon  the  plagues  which  are  ready  for  them,  toward  the  holy  land, 
which  lies  west  of  the  Euphrates. 

13.  Out  of  the  mouth  of  the  dragon^  the  wild  beast,  and  the  falte  prophet — ^It 
leems  the  dragon  fights  chiefly  against  God — ^the  beast  against  ChxisC— the  &lid 


712  THE  REVELATION. 

wild  beast,  and  out  of  the  mouth  of  the  false  prophet,  three  undean 

14  spirits  like  frogs,  go  forth,  (They  are  spirits  of  devils,  working 
miracles,)  to  the  kings  of  the  whole  world,  to  gather  them  unto  the 

15  battle  of  the  great  day  of  GrOD,  the  Almighty.  (Behold,  I  come  as 
a  th:ef.     Happy  is  he  that  watcheth  and  keepeth  his  garments,  lest 

16  he  walk  naked,  and  they  see  his  shame.)  And  they  gathered  them 
together  to  the  place  which  is  called  in  the  Hebrew  Armageddon. 

17  And  the  seventh  poured  out  his  phial  upon  the  air,  and  there  went 
forth  a  loud  voice  out  of  the  temple  from  the  throne,  saying.  It  is 

18  done.  And  there  were  lightnings,  and  voices,  and  thunders,  and  a 
great  earthquake ;  such  as  had  not  been  since  men  were  upon  thd 

19  earth,  such  an  earthquake  so  great.  And  the  great  city  was  spit 
into  three  parts,  and  the  cities  of  the  nations  fell,  and  Babylon  the 
Great  was  remembered  before  God,  to  give  her  the  cup  of  the  wine 

20  of  the  fierceness  of  his  wrath.      And  every  island  fled  away,  and 

21  the  mountains  were  not  found.  And  a  great  hail,  every  hailstone 
about  the  weight  of  a  talent,  falleth  out  of  heaven  upon  the  men, 
and  the  men  blasphemed  God,  because  of  the  plague  of  the  hail ; 
for  the  plague  thereof  is  exceeding  great. 

prophet  agunet  the  spirit  of  troth ;  and  that  the  three  unclean  spirits  which  come 
f^om  them,  and  exactly  resemble  them,  endeavour  to  blacken  the  works  of  crec. 
tion,  of  redemption,  and  of  sanctification.  The  faUe  ^ophet — So  is  the  second 
beast  frequently  named,  after  the  kingdom  of  the  first  is  darkened. 

For  he  can  then  no  lonser  prevail  by  main  strength,  and  so  works  by  lies  and 
deceit.  Mohammed  was  first  a  false  prophet,  and  afterward  a  powerful  prince. 
But  this  beast  was  first  powerful,  as  a  prince :  af^rward  a  false  prophet,  a  teacher 
of  lies :  like  frogs'— "Whone  abode  is  in  fens,  marshes,  and  other  unclean  places, 
to  the  ktng9  of  the  whole  world — Both  Mohammedan  and  Pagan,  to  gather  them — 
To  the  assirtance  of  their  threo  principals. 

15.  Behold,  I  come  at  a  liU«f— Suddenly,  unexpectedly.  Observe  the  beautiful 
abruptnera.  / — Jesus  Christ.  Hear  him !  Happy  i*  he  that  watcheth — Looking 
continually  for  him  that  eometh  quickly,  and  keepeth  on  hie  garments — ^Which 
men  use  to  put  off  when  they  sleep,  leet  he  walk  naked,  and  they  see  his  shame-^ 
Lest  he  lose  the  graces,  which  he  takes  no  care  to  keep,  and  others  see  his  sin 
and  punishment. 

16.  And  they  gathered  them  together  to  Armageddon — Mageddon,  or  Megiddo, 
is  frequently  mentioned  in  the  Old  Testament.  Armageddon  sigrnifies  the  city  or 
the  mountain  of  Megiddo,  to  which  the  valley  of  Megiddo  adjoined.  This  was  a 
place  well  known  in  ancient  times,  for  many  memorable  occurrences ,  m  particu. 
far,  the  slaughter  of  the  kingrg  of  Canaan,  related,  Judg.  v.  19.  Here  the  narra. 
tive  breaks  off.    It  is  resumed,  chap,  xix,  19. 

17.  And  the  seventh  poured  out  his  phial  upon  the  uir — ^Which  encompasses  the 
whole  earth.  This  is  the  most  weighty  pniaj  of  all,  and  seems  to  take  up  more 
time  than  any  of  the  preceding.  Jt  is  aon^^^What  was  commanded,  ver.  1.  The 
phials  are  poured  out. 

18.  Ana  a  great  earthquake,  such  as  had  not  been  since  men  were  upon  the  earth 
•—It  was  therefore  a  literal,  not  a  figurative  earthquake. 

19.  And  the  great  city — Namely,  Jerusalem,  here  opposed  to  the  heathen 
cities  in  general,  and  particularly  to  Rome ;  and  the  cities  of  the  nations  fell^^ 
Were  utterly  overthrown,  and  Babylon  was  remembered  before  Ood — He  did  not 
ibrffot  the  vengeance  which  was  due  to  her,  though  the  execution  of  it  was  delayed. 

20.  Every  island  and  mountain  was  moved  out  of  its  place,  chap,  vi,  14,  but 
here  they  all  flee  away.  What  a  change  must  this  make  in  the  face  of  this  /er- 
raqueous  globe  !  And  yet  the  end  of  the  world  is  not  come. 

^1.  And  a  great  hail  falleth  out  of  heaven — From  which  there  was  no  defence. 
From  the  earthquake  men  would  floe  into  the  fields.  But  here  also  they  are  met 
fay  the  hail.  Nor  were  they  secure  if  they  returned  into  their  hoosesy  when  each 
biUstoiie  weightd  sixty  pounds. 


CHAPTER  XVII.  713 

XVII.  And  there  came  one  of  the  seven  angels  who  had  the  seven 
phials,  and  talked  with  me,  saying,  Come  hither,  I  will  show  thee 
the  judgment  of  the  great  whore,  that  sitteth  upon  many  waters : 

2  With  whom  the  kings  of  the  earth  have  committed  fornication,  and 
the  inhabitants  of  the  earth  have  been  made  drunk  with  the  wine 

3  of  her  fornication.  And  he  carried  me  away  in  the  Spirit,  into  a 
wilderness,  and  I  saw  a  woman  sitting  upon  a  scarlet  wild  beast, 

4  full  of  names  of  blasphemy,  having  seven  heads  and  ten  horns.  And 
the  woman  was  arrayed  in  purple  and  scarlet,  and  adorned  with 
gold,  and  precious  stones,  and  pearls,  having  in  her  hand  a  golden 

5  cup,  full  of  abomination  and  filthiness  of  her  fornication  :  And  on 
her  forehead,  a  name  written.  Mystery ;  Babylon  the  great,  the 


XVII.  1.  And  ther§  came  one  of  the  eeven  tutgeU  eaying.  Come  hither — ^Thia 
relation  concerning  the  great  whore,  and  that  concerning  the  wife  of  the  Lamtib 
chap,  zxi,  9,  10,  have  the  same  introduction  in  token  of  the  exact  op^aition  be. 
tween  them.  /  will  show  thee  the  judgment  of  the  great  whore — ^Whioh  is  now 
circumstantially  described,  that  eitteth  as  a  queen — In  pomp,  power,  ease,  and 
luxary,  upon  many  waters — Many  people  ana  nations,  ver.  15. 

2.  With  whom  the  kings  of  the  earth — Both  ancient  and  modem,  for  many 
ages,  Aaoe  committed  fomieatwn — By  partaking  of  her  idolatry  and  various 
wickedness,  and  the  inhabitants  of  the  earth — ^Tbe  common  people,  have  leen 
made  drunk  with  the  wine  of  her  fornication — ^No  wine  can  more  thoroughly  in. 
tozicate  those  who  drink  it,  than  fiiliio  xeal  does  the  followers  of  the  great  whore. 

3.  And  he  carried  me  away — In  the  vision,  into  a  wilderness — ^The  Coropacna 
di  Roma,  the  country  round  about  Rome,  is  now  a  wilderness,  compared  to  what 
it  was  once,  and  I  saw  a  woman — Both  the  Scripture  and  other  writers  frequently 
represent  a  city  under  this  emblem,  sitting  upon  a  scarlet  wild  beast — ^The  same 
wiiich  is  described  in  the  thirteenth  chapter.  But  he  was  there  described,  tm 
he  carried  on  his  own  designs  only :  here,  as  he  is  connected  with  the  whore. 
There  is  indeed  a  very  close  connection  between  them,  the  seyen  heads  of  the 
beast  being  seven  hills  on  which  the  woman  sitteth.  And  yet  there  is  a  very 
remarkable  difference  between  them :  between  the  papal  power  and  the  city  ta 
Rome.  This  woman  is  the  city  of  Rome,  with  its  baUdinflrs  and  inhabitants  • 
especially  the  nobles.  The  beast  which  is  now  scarlet^coloured,  (bearing  the 
bloody  livery,  as  well  as  the  person  of  the  woman,)  appears  very  diSSersnt  from 
before.  Therefore  St.  John  says  at  first  sight,  I  saw  a  beastf  not  the  beast  fuU 
of  names  of  blasphemy — He  had  before  a  name  of  blaiphemy  upon  his  head,  chap, 
xiii,  1,  now  he  has  many.  From  the  time  of  Hildebrand,  the  blasphemous  titles 
of  the  pope  have  been  abundantly  multiplied,  having  seven  heads — ^Which  reach 
in  a  succession  from  his  ascent  out  of  the  sea,  to  nis  being  cast  into  the  lake 
of  fire,  and  ten  horns — ^Which  are  cotemporary  with  each  other,  and  belong  to 
his  last  period. 

4.  And  the  woman  was  arrayed — ^With  the  utmost  pomp  and  magpiiiicence,  in 
purple  and  scarlet — ^These  were  the  colours  of  the  imperial  habit ;  the  purple  in 
times  of  peace ;  and  the  scarlet  in  times  of  war,  hamng  in  her  hand  a  golden 
cup — Like  the  ancient  Babylon,  Jer.  li,  7,  full  of  abominations— The  most  abo- 
^ninable  doctrines  as  well  as  practices. 

5.  And  on  her  forehead  a  name  written — Whereas  the  saints  haye  the  name  of 
God  and  the  Lamb  on  their  foreheads,  Mystery — ^This  very  word  was  inscribed 
on  the  front  of  the  pope*s  mitre,  till  some  of  the  reformers  took  public  notice  of 
it.  Babylon  the  great — Benedict  XIII.,  in  his  proclamation  of  tho  jubilee,  A.  D. 
1725,  explains  this  sufficiently.  Ilis  words  are,  **  To  this  holy  city,  famous  for 
the  memory  of  so  many  holy  martyrs,  run  with  religious  alacrity.  Hasten  to 
the  place  which  the  Lord  hath  chose.  Ascend  to  this  new  Jerusalem,  whence 
the  law  of  the  Lord  and  the  light  of  evangelical  truth  hath  flowed  forth  into  all 
nation  7,  from  the  very  first  beginning  of  the  Church ;  the  city  most  rightfiillj 
called  the  palace,  placed  for  the  pride  of  all  ages,  the  city  of  the  Lord,  the  8ion 
Of"  the  Holy  One  of  Israel :  this  catholic  and  apcMtoUeal  Roman  Church  is  tba 
head  of  the  world,  the  mother  of  all  beUeverSt  the  fiuthfol  inlovfreUiv  of  God, 


714  THE  REVELATION. 

6  mother  of  harlots,  and  abominations  of  the  earth.  And  I  saw  the 
woman  drunk  with  the  blood  of  the  saints,  and  with  the  blood  of 
the  witnesses  of  Jesus.     And  when  I  saw,  I  wondered  exceedingly. 

7  And  the  angel  said  to  me,  Wherefore  didst  thou  wonder  ?  I 
will  tell  thee  the  mystery  of  the  woman,  and  of  the  wild  beast  that 

8  carrieth  her,  which  hath  the  seven  heads  and  the  ten  horns.  The 
wild  beast  which  thou  sawest  was,  and  is  not,  and  shall  ascend  out 
of  the  bottomless  pit,  and  go  into  perdition ;  and  they  that  dwell 
on  the  earth,  (whose  names  are  not  written  in  the  book  of  life  from 
the  foundation  of  the  world,)  shall  wonder  when  they  behold  the 

9  wild  beast,  that  he  was,  and  is  not,  and  yet  will  be.     Here  is  the 
10  mind  that  hath  wisdom.     The  seven  heads  are  seven  hills,  on  which 


and  mistreM  of  all  Charches.**  But  God  somewhat  varies  the  s^le,  the  mother 
•f  hmrlot9 — ^The  parent,  ringleader,  patroness,  and  nourisber  of  many  daoghten 
that  closely  copy  after  her,  and  abamimatiotu — Of  every  kind,  spiritoal  and  fleshly, 
0f  the  earth — In  all  lands.     In  this  respect  she  is  indeed  catholic  or  universaL 

6.  And  I  eaw  the  wooman  drunk  with  the  blood  of  the  taint* — So  that  Rome  may 
well  be  called.  The  daughter  houoe  of  the  martyrs.  She  hath  shed  much  Christian 
blood  in  every  age ;  but  at  length  she  is  even  drank  with  it,  at  the  time  to  which 
this  vision  refers.  The  witneooee  of  Jeauo — ^The  preachers  of  his  word ;  and  1 
wondered  exceedingly — At  her  cruelty  and  the  patience  of  God. 

7.  /  wiU  tell  thee  the  myeterf — ^The  hidden  meaning  of  this. 

8.  The  beaet  which  thou  oaweot,  (namely,  ver.  3,)  toos,  &c.    This  is  a  very 
observable  and  punctual  description  of  the  beast,  ver.  8,  10,  11.    His  whole  du 
ration  is  here  divided  into  three  periods,  which  are  expressed  in  a  fourfold 
manner. 

I.  He,  1.  was,  2.  and  is  not,  3.  and  will  ascend  out  of  the  bottomless  pit,  and 
go  into  perdition. 

II.  He,  1.  was,  3.  and  vb  not,  3.  and  will  be  again. 

III.  The  seven  heads  are  seven  hills  and  seven  kings.  1.  Five  are  fallen, 
2.  One  is,  3.  The  other  is  not  come :  and  when  he  cometh,  he  must  continue  a 
short  space. 

IV.  He,  1.  was,  2.  and  is  not,  3.  even  he  is  the  eighth,  and  is  one  of  the  seven, 
and  goeth  into  perdition. 

The  first  of  these  three  is  described  in  the  thirteenth  chapter.  This  was  past 
when  the  angel  spoke  to  St.  John.  The  second  was  then  in  its  course ;  the  third 
was  to  come,  and  is  not — The  fifth  phial  brought  darkness  upon  his  kingdom : 
the  woman  took  this  advantage  to  seat  herself  upon  him.  Then  it  might  be  said. 
He  is  not.  Yot  shall  he  afterward  aocend  out  of  the  bottomiete  pit — ^Arise  again 
with  a  diabolical  strength  and  funr.  But  be  will  not  reign  long.  Soon  after 
his  ascent  he  goeth  into  perdition  for  ever. 

9.  Here  ia  the  mind  that  hath  wisdom — Only  those  who  are  wise  will  under, 
stand  this.    The  seven  heads  are  seven  hills. 

10.  And  they  are  seven  kings — ^Anciently  there  were  royal  palaces  on  all  the 
seven  Roman  hills.  These  were  the  Palatine,  Capitoline,  C»Uan,  Ezquiline, 
Viminal,  Quirinal,  Aventine  bills.  But  the  prophecy  respects  the  seven  hills  at 
the  time  of  the  beast,  when  the  Palatine  was  deserted,  and  the  Vatican  in  use. 
Not  that  the  seven  heads  mean  hills  distinct  from  kings ;  but  they  have  a  com. 
pound  meaning,  implying  both  together. 

Perhaps  the  first  head  of  the  beast  is  the  Celian  hill,  and  on  it  the  Lateran 
with  Gregory  VII.  and  his  successors :  the  second,  the  Vatican  with  the  Church 
of  St.  Peter,  chosen  by  Boniface  VIII.  The  third,  the  Quirinal,  with  the  Church 
of  St.  Mark,  and  the  Quirinal  palace  built  by  Paul  II.,  and  the  fourth,  the  Ex. 
quiline  hill,  with  the  temple  of  St.  Maria  Maggiore,  where  Paul  V.  reigned. 
(The  fifth  will  be  added  hereafter.)  Accordingly  in  the  papal  register,  four  pe. 
nods  are  observable  since  Gregory  VII.  In  the  first,  almost  all  the  bulls  made 
in  the  city,  are  dated  in  the  Lateran  ;  in  the  second  at  St.  Peter's ;  in  the  third 
■t  8t.  Mark's  or  in  the  Quirinal ;  in  the  fourth,  at  St.  Maria  Maggiore.  But  no 
fifth,  nzthv  or  wventh  hill,  has  yet  been  the  reaidenoe  of  any  pope.    Not  that  one 


CHAPTER  XVn.  715 

the  woman  sitteth,  and  they  are  seven  kings  ;  five  are  fallen :  one 
is,  the  other  is  not  yet  come ;  when  he  cometh,  he  must  continue  a 

11  short  space.     And  the  wild  beast  that  was,  and  is  not,  even  he  is 

12  the  eighth,  and  is  of  the  seven,  and  goeth  into  perdition.  And  the 
ten  horns  which  thou  sawest  are  ten  kings,  who  have  not  received 
the  kingdom,  but  receive  authority  as  kings  one  hour  with  the 

13  wild  beast.     These  have  one  mind,  and  give  their  power  and 

14  authority  to  the  wild  beast.  These  shall  make  war  with  the  Lamb, 
and  the  Lamb  shall  overcome  them :  for  he  is  Lord  of  lords,  and 
King  of  kings  ;  and  they  that  are  with  him  are  called,  and  chosen, 
and  faithful. 


hill  was  deserted,  when  another  was  made  the  papal  residence ;  but  a  new  one 
was  added  to  the  other  sacred  palaces. 

Perhaps  the  times  hitherto  mentioned  might  be  fixed  thus. 

1058  Wings  are  given  to  the  woman. 

1077  The  beast  ascends  oat  of  the  sea. 

1143  The  forty-two  months  begin. 

1810  The  forty.two  months  end. 

1832  The  beast  ascends  oat  of  the  bottomless  pit. 

1836  The  beast  finally  overthrown. 
The  fall  of  those  five  kings  seems  to  imply  not  only  the  death  of  the  popes,  who 
reigned  on  those  hills,  but  also  such  a  disannulling  of  all  they  had  done  there, 
that  it  will  be  said,  The  beast  \b  not :  the  royal  power,  which  had  so  long  been 
lodged  in  the  pope,  being  then  transferred  to  the  city.  Oru  is,  the  other  it  not 
yet  come — These  two  are  remarkably  distinguished  firom  the  five  preceding,  whom 
they  succeed  in  their  turns.  The  former  of  them  will  continue  not  a  short  space, 
as  may  be  gathered  from  what  is  said  of  the  latter ;  the  former  is  under  the  go- 
▼emment  of  Babylon  ;  the  latter  is  with  the  beast. 

In  this  second  period.  One  is,  at  the  same  time  that  the  beast  is  not.  Even 
then  there  will  be  a  pope  ;  though  not  with  the  power  which  his  predecessors 
had.  And  he  will  reside  on  one  of  the  remaining  hills,  leaving  the  seventh  for 
his  successor. 

11.  And  the  wild  beast  that  was,  and  is  not,  even  he  ie  the  eighth—When  the 
time  of  his  not  being  is  over.  The  beast  consists  as  it  were  of  eight  parts. 
The  seven  heads  are  seven  of  them ;  and  the  eighth  is  his  whole  body,  or  the 
beast  himself.  Yet  the  beast  himself,  though  he  is  in  a  sense  termed  the  eighth, 
is  of  the  seven,  yea,  contains  them  all.  The  whole  saocession  of  popes  from 
Gregory  VII.  are  undoubtedly  antichrist.  Yet  this  hinden  not,  but  that  the  last 
pope  in  this  succession  will  be  more  eminently  the  antichrist,  the  man  of  sin ; 
adding  to  that  of  his  predecessors  a  peculiar  degree  of  wickedness  from  the  bot- 
tomless pit.  This  individual  person,  as  a  pope,  is  the  seventh  head  of  the  beast ; 
as  the  man  of  sin,  he  is  the  eighth,  or  the  beast  himself. 

13.  T?ie  ten  hams  are  ten  kings — It  is  no  where  said,  that  these  horns  are  on 
the  beast,  or  on  his  heads.  And  he  is  said  to  have  them,  not  as  he  is  one  of  the 
seven,  but  as  he  is  the  eighth.  They  are  ten  secular  potentates,  cotemporary 
with,  not  succeeding  each  other,  who  receive  authority  as  kings  with  the  beast, 
probably  in  some  convention,  which,  after  a  very  short  space,  they  will  deliver 
up  to  the  beast.  Because  of  their  short  continuance,  only  aathority  as  kings, 
not  a  kingdom,  is  ascribed  to  them.  While  they  retain  this  anthority  together 
with  the  beast,  he  will  be  stronger  than  ever  before  ;  but  far  stronger  still  when 
their  power  is  also  transferred  to  him. 

13.  In  the  13th  and  14th  verses  is  summed  up  what  is  afterward  mentioned 
concerning  the  horns  and  the  beast,  in  this  and  the  two  following  chapters. 
These  have  one  mind,  and  giee — ^They  all,  with  one  consent,  give  their  warlike 
power  and  roval  authority  to  the  wild  beast. 

14.  These  kings  with  the  beast,  shall  make  war  with  the  Lamb.  He  is  Lord 
of  lords — Rightful  Sovereign  of  all,  and  ruling  all  things  well;  and  King  ef 
kings — As  a  King  he  fights  with,  and  conquers  all  his  enemies.  And  they  thei 
are  with  Atm— Beholding  his  viotoryt  are  suoh  as  wore,  while  in  tins  body,  caJtod 


s: 


716  THE  REVELAllON. 

15  And  he  saith  to  me,  The  waters  which  thou  sawest,  where  the 
whore  sitteth,  are  people,  and  multitudes,  and  nations,  and  tongues, 

16  And  the  ten  horns  which  thou  sawest,  and  the  wild  beast,  these 
shall  hate  the  whore,  and  shall  make  her  desolate  and  naked,  and 

17  shall  eat  her  flesh,  and  bum  her  with  fire.  For  God  hath  put  ii 
into  their  hearts,  to  execute  his  sentence,  and  to  agree,  and  to  give 
their  kingdom  to  the  wild  beast,  till  the  words  of  God  shall  be  ful- 

18  filled.  And  the  woman  whom  thou  sawest  is  the  great  city,  which 
reigned  over  the  kings  of  the  earth. 

XYIII.  And  ailer  these  things  I  saw  another  angel  coming  down 
out  of  heaven,  having  great  power,  and  the  earth  was  enlightened 

2  with  his  glory.  And  he  cried  mightily  with  a  loud  voice,  saying, 
Babylon  the  great  is  fallen,  is  fallen,  and  is  become  a  habitation 
of  devils,  and  a  hold  of  every  unclean  spirit,  and  a  cage  of  every 

3  unclean  and  hateful  bird.  For  all  nations  have  drunk  of  the  wine 
of  her  fornication,  and  the  kings  of  the  earth  have  committed  forni- 
cation with  her,  and  the  merchants  of  the  earth  are  waxed  rich, 
through  the  abundance  of  her  delicacies. 

4  And  I  heard  another  voice  out  of  heaven  saying.  Come  out  of 
her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and  that  ye 

5  receive  not  of  her  plagues.     For  her  sins  have  reached  even  to 

6  heaven,  and  God  hath  remembered  her  iniquities.  Reward  her  even 
as  she  hath  rewarded,  and  give  her  double  according  to  her  works ; 


by  bis  word  and  Spirit ;  and  ehoten — Taken  out  of  the  world,  when  they  were 
enabled  to  believe  in  him ;  and  faithful — Unto  death. 

15.  People,  and  multitiLde§f  and  nation*,  and  tongue* — It  is  not  said  tribe*  ;  for 
Israel  hath  nothing  to  do  with  Rome  in  particular. 

16.  And  thall  eat  herfleth — Devour  her  immense  riches. 

17.  For  Ood  hath  nut  ii  into  their  heart* — Which  indeed  no  less  than  Almighty 
power  could  have  enected,  to  execute  hi*  9enience  till  the  word*  of  Ood — Touch, 
inr  the  overthrow  of  hie  enemies,  ohould  be  fulfilled. 

18.  The  tooman  i*  tk*  great  city  which  reigned — Namely,  while  the  beast  is 
not,  and  the  woman  utteth  upon  him. 

XYIII.  1.  And  I  *aw  another  angel  coming  down  out  of  heaven — ^Termed  ano. 
ther,  with  respect  to  him  who  came  down  out  of  heaven,  chap,  z,  1 ;  and  the  earth 
wa*  enlightened  with  hi*  glory — To  make  his  coming  more  conspicuous.  If  such 
be  the  lustre  of  the  servant,  what  images  can  display  the  majesty  of  the  Lord, 
who  has  thousand  thousands  of  those  glorious  attendants  ministering  to  him, 
and  ten  thousand  times  ten  thousand  standing  before  him  7 

2.  And  he  cried,  Babylon  i*  faUen—ThiB  fall  was  mentioned  before,  chap,  xiv, 
8,  but  is  now  declared  at  large ;  and  is  become  a  habitation,  a  free  abode  of 
devils ;  and  a  hold,  a  prison,  of  every  unclean  epirit — Perhaps  confined  there, 
where  they  had  once  practised  all  uncloanness,  till  the  judgment  of  the  great 
day.  How  many  horrid  inhabitants  hath  desolate  Babylon  7  Of  invisible  beings^ 
devils,  and  unclean  spirits ;  of  visible,  every  unclean  beast,  every  filthy  and  hate, 
ftd  bird.  Suppose  then  Babylon  to  mean  heathen  Rome.  What  have  the 
Romanists  gained  7  Seeing  from  the  time  of  that  destruction,  which  they  say 
is  past,  these  are  to  be  its  only  inhabitants  for  ever. 

4.  And  I  heard  another  voice — Of  Christ,  whose  people,  secretly  scattered  even 
there,  are  warned  of  her  approaching  destruction ;  that  ye  be  not  partaker*  of  her 
*in* — ^That  is,  of  the  fruits  of  them. 

What  a  remarkable  providence  it  was,  that  the  Revelation  was  printed  in  the 
midst  of  Spain,  in  the  Great  Polyglott  Bible,  before  the  reformation  7  Else  how 
much  easier  had  it  been  for  the  papists  to  reject  the  whole  book,  than  it  is  to 
evade  these  striking  parts  of  it  7 

5.  j^Mfi  to  heaven — An  expression  which  implies  the  highest  guilt. 

0.  Baward  A«r— This  God  speaks  to  the  ezeeationen  c»  his  ?engMBoe»  even 


CHAPTER  XVIII.  717 

7  in  the  cap  which  she  mingled,  mingle  to  her  double.  As  much  as 
she  hath  glorified  herself  and  lived  deliciously,  so  much  torment 
and  sorrow  give  her :  because  she  hath  said  in  her  heart,  I  sit  as 

8  a  queen,  and  am  no  widow,  and  shall  see  no  sorrow.  Therefore 
shsdl  her  plagues  come  in  one  day,  death,  and  sorrow,  and  famine  ; 
and  she  shall  be  burnt  with  fire ;  for  strong  is  the  Lord  God  who 

9  judgeth  her.  And  the  kings  of  the  earth,  who  had  committed  forni- 
cation and  lived  deliciously  with  her,  shall  weep  and  mourn  over 

10  her,  when  they  see  the  smoke  of  her  burning.  Standing  afar  off 
for  fear  of  her  torment,  saying,  Alas,  alas !  Thou  great  city  Baby- 

11  Ion,  thou  strong  city!  In  one  hour  is  thy  judgment  come.  And 
the  merchants  of  the  earth  weep  and  mourn  over  her ;  for  none 

12  buyeth  their  merchandise  any  more  :  Merchandise  of  gold,  and  sil- 
ver, and  precious  stone,  and  pearl,  and  fine  linen,  "md  purple,  and 
silk,  and  scarlet,  and  all  sorts  of  thyine  wood,  and  all  sorts  of  ves- 
sels of  ivory,  and  all  sorts  of  vessels  of  most  precious  wood,  and  of 

13  brass,  and  iron,  and  marble ;  And  cinnamon,  and  amomum,  and 
odours,  and  ointment,  and  frankincense,  and  wine,  and  oil,  and  fine 
flour,  and  wheat,  and  beasts,  and  sheep  ;  and  merchandise  of  horses, 

A  4  and  of  chariots,  and  of  bodies  and  souls  of  men.  And  the  fruits  which 
thy  soul  desireth  are  departed  from  thee,  and  all  things  that  were 

a«  she  hath  rewarded  others :   in  particular,  the  saints  of  God ;  and  give  her 
double — This,  according  to  the  Hebrew  idiom,  implies  only  a  full  retaliation. 

7.  Ae  much  as  she  hath  glorified  hereelf—^j  pride  and  pomp,  and  arrogant 
boasting ;  and  lived  deliciously — In  all  kinds  of  elegance,  luxury,  and  wanton, 
ness ;  so  much  torment  give  her — Proportioning  the  punishment  to  the  sin.  Be- 
cause she  saith  in  her  heart — As  did  ancient  Babylon,  (Isaiah  zlvii,  8,  9,)  /  sii — 
Uor  usual  style.  Honce  those  expressions,  **  The  Chair,  the  See  of  Rome.** 
She  sat  so  many  years,  as  a  queen — Over  many  kings,  "  Mistress  of  all  Churches: 
the  supreme  ;  the  infallible;  the  only  spouse  of  Christ;  out  of  which  there  is  no 
salvation  :**  and  am  no  widow — But  the  spouse  of  Christ ;  and  shall  see  no  sorrow 
— From  the  death  of  my  children,  or  any  other  calamity ;  for  God  himself  will 
defend  **  the  Church." 

8.  Therefore,  as  both  the  natural  and  judicial  oonsequence  of  this  proud 
security,  shall  her  plagues  come — ^The  death  of  her  children,  with  an  incapacity 
of  bearinfir  more  ;  sorrow  of  every  kind  :  and  famine — In  the  room  of  luxurious 
plenty ;  the  very  things  from  which  she  imagined  herself  to  be  most  safe :  for 
Mtrong  is  the  Lord  God  who  judgeth  her — Against  whom  therefore  all  her  strength, 
great  as  it  is,  will  not  avail. 

10.  Thou  strong  city — Rome  was  anciently  termed  by  its  inhabitants,  Valentia, 
that  is,  strong.  And  the  word  Rome  itself  in  Greek  signifies  strength.  This 
name  was  given  it  by  the  Greek  strangers. 

12.  Merchandise  of  gold,  &o. — Almost  all  these  are  still  in  use  at  Rome,  both 
in  their  idolatrous  service,  and  in  common  life  ;  fine  linen — ^The  sort  of  it  men. 
tioned  in  the  original  is  exceeding  costly;  Thyine  wood — A  sweet-smelling 
wood,  not  unlike  citron,  used  in  ad^niing  magnificent  palaces ;  vessels  of  most 
precious  wood — Ebony  in  particular,  v^hl  *h  is  often  mentioned  with  ivory :  the 
one  excelling  in  whiteness,  the  other  \a  blackness,  and  both  in  uncommon 
smoothness 

13.  Amomum — A  shrub  whose  wood  is  a  fine  porfiime ;  and  5tir«to— Cows  and 
oxen  ;  and  of  chariots — A  purely  Latin  word  is  here  inserted  in  the  Greek.  This 
St.  John  undoubtedly  used  on  purpose,  in  describing  the  luxury  of  Rome  ;  and 
of  bodies — A  common  term  for  slaves ;  and  souls  of  men — For  theoe  also  are 
continually  bought  and  sold  at  Rome.  And  this  of  all  others  is  the  most  gainihl 
merchandise  to  the  Roman  trafiickers. 

14.  And  the  fruits — From  what  was  imported  they  proceed  to  the  dooMetio 
delicacies  of  Rome :  none  of  which  are  in  greater  request  there  than  the  par- 
ticular sort  which  is  here  mentioned.    The  word  properly  rigiufief,  ptnit 


718  THE  REVELATION. 

dainty  and  splendid  are  perished  from  thee,  and  thou  shalt  find 

15  them  no  more.  The  merchants  of  these  things,  who  became  rich 
by  her,  shall  stand  afar  off,  for  fear  of  her  torment,  weeping  and 

16  mourning,  Saying,  Alas,  alas !  The  great  city  that  was  clothed 
in  fine  linen,  and  purple,  and  scarlet,  and  adorned  with  gold,  and 
precious  stone,  and  pearl :  in  one  hour  so  great  riches  are  become 

17  desolate.     And  every  shipmaster,  and  all  the  company  belonging 

18  to  ships,  and  sailors,  and  all  who  trade  by  sea,  stood  afar  off.  And 
cried  when  they  saw  the  smoke  of  her  burning,  saying,  What  city 

19  was  like  the  great  city  ?  And  they  cast  dust  on  their  heads,  and 
cried,  weeping  and  mourning,  saying,  Alas,  alas !  The  great  city, 
wherein  were  made  rich  all  that  had  ships  in  the  sea,  by  reason 

20  of  her  magnificence,  for  in  one  hour  she  is  made  desolate.  Rejoice 
over  her,  thou  heaven,  and  ye  saints,  and  apostles,  and  prophets ; 
for  God  hath  avenged  you  on  her. 

21  And  a  mighty  angel  took  up  a  stone  like  a  great  mill  stone, 
and  threw  it  into  the  sea,  saying,  Thus  with  violence  shall  Baby- 
lon, the  great  city,  be  thrown  down,  and  shall  be  found  no  more  at 

22  all.  And  the  voice  of  harpers,  and  musicians,  and  pipers,  and  trum- 
peters, shall  be  heard  no  more  at  all  in  thee,  and  no  artificer  of  any 
kind  shall  be  found  any  more  in  thee,  and  the  sound  of  a  mill  stone 

23  shall  be  heard  no  more  at  all  in  thee.  And  the  light  of  a  candle 
shall  shine  no  more  at  all  in  thee ;  and  the  voice  of  the  bride- 
groom and  the  bride  shall  be  heard  no  more  in  thee :  for  thy 
merchants  were  the  great  men  of  the  earth  :  for  by  thy  sorceries 

peaches,  nectarines,  and  all  of  the  apple  and  plum  kinds ;  and  all  thingt  thai 
are  dainty — ^To  the  taste;  and  splendid — To  the  sight;  as  clothes,  buildings, 
furniture. 

19.  And  they  east  dugt  on  their  heads — As  mourners.  Most  of  the  expressions 
here  used  in  describing  the  downfall  of  Babylon,  are  taken  from  Ezekiers  de. 
scription  of  the  downfaU  of  Tyre,  chap,  zzvi,  and  zxvii. 

20.  Rejoice  over  her,  thou  heaven — That  is,  all  the  inhabitants  of  it ;  and  more 
especially,  ye  saints :  and  among  the  saints  still  more  eminently,  ye  apostles  and 
prophets. 

SI.  And  a  mighty  angel  took  up  a  stone  and  threw  it  into  the  sea — By  a  like 
emblem  Jeremiah  foreshowed  the  fall  of  the  Chaldean  Babylon,  chap,  li,  63,  64. 

22,  And  the  voice  of  harpers — Players  on  stringed  instruments ;  and  musieiana 
— Skilful  singers  in  particular ;  and  pipers — ^Who  played  on  flutes,  chiefly  on 
mournful,  whereas  trumpeters  played  on  joyful,  occasions;  shiU  he  heard  no 
mm'e  in  thee;  and  no  artificer — Arts  of  every  kind,  particularly  music,  sculpture, 
painting,  and  statuary,  were  there  carried  to  their  greatest  height.  No,  nor  even 
the  sound  of  a  mill  stone  shall  be  heard  any  more  in  thee — Not  only  the  arts  that 
adorned  life,  but  even  those  employments  without  which  it  cannot  subsist,  will 
cease  from  thee  for  ever.  All  these  expressions  denote  absolute  and  eternal 
desolation.  The  voice  of  harpers — Music  was  the  entertainment  of  the  rich 
and  great ;  trade,  the  business  of  men  of  middle  rank  :  preparing  bread  and  the 
necessaries  of  life,  the  employment  of  the  lowest  people :  marriages,  in  which 
lamps  and  songs  were  known  ceremonies,  are  the  means  of  peopling  cities,  as 
new  births  supply  the  place  of  those  that  die.  The  desolation  of  Rome  is  there, 
fore  described  in  such  a  manner,  as  to  show  that  neither  rich  nor  poor,  neither 
persons  of  middle  rank,  nor  those  of  the  lowest  condition,  should  be  able  to  live 
there  any  more.  Neither  shall  it  be  repeopled  by  new  marriages,  but  remain 
desolate  and  uninhabited  for  ever. 

S3.  For  tku  merchants  were  the  great  men  of  the  earth — A  circumstance  which 
was  in  itself  indifferent,  and  yet  led  them  into  pride,  luxury,  and  numberlew 
othsr  nns. 


CHAPTER  XIX.  719 

34  were  all  nations  deceived.  And  in  her  was  found  the  blood 
of  prophets,  and  saints,  and  of  all  that  had  been  slain  upon 
the  earth. 

XIX.  After  these  things  I  heard  a  loud  voice  of  a  great  multitude 
in   heaven,   saying,  Hallelujah!     The  salvation,  and  the  glory, 

2  and  the  power  to  our  God.  For  true  and  righteous  are  his  judg- 
ments :  for  he  hath  judged  the  great  whore,  who  corrupted  the 
earth  with  her  fornications,  and  hath  avenged  the  blood  of  his 

3  servants  at  her  hand.    (And  again  they  said.  Hallelujah  ;)  and  her 

4  smoke  ascended  for  ever  and  ever.  And  the  four  and  twenty 
elders,  and  the  four  living  creatures,  fell  down,  and  worshipped 

5  Grod  Uiat  sat  on  the  throne,  saying.  Amen,  Hallelujah.  And  a 
voice  came  forth  from  the  throne,  saying.  Praise  our  Grod,  all 

34.  And  in  her  wom  found  the  blood  of  the  prophets  and  ettinte — ^The  same 
angel  speaks  still,  yet  he  does  not  say  in  thee,  bat  in  her,  now  so  sunk  as  not 
to  hear  these  last  words ;  and  of  all  that  had  been  slain — Even  before  she 
was  built ;  see  Matt,  zxiii,  35.  There  is  no  city  under  the  son  which  has 
so  clear  a  title  to  Catholic  blood.guiltiness  as  Rome.  The  guilt  of  the  blood 
shed  under  the  heathen  emperors  has  not  been  removed  under  the  popes,  but 
hugely  multiplied.  Nor  is  Rome  accountable  only  for  that  which  hath  been 
sh^  in  the  city,  but  for  that  shed  in  all  the  earth.  For  at  Rome,  under  the 
pope,  as  well  as  under  the  heathen  emperors,  were  the  bloody  orders  and 
edicts  given :  and  wherever  the  blood  of  holy  men  was  shed,  there  were  the 
grand  rejoicings  for  it.  And  what  immense  quantities  of  blood  have  been 
;ihed  by  her  agents !  Charles  IX.  of  France,  in  his  letter  to  Gregory  XIII.9 
boasts,  that  in,  and  not  long  after,  the  massacre  of  Paris,  he  had  destroyed 
seventy  thousand  Hugonots.  Some  have  computed,  that  from  the  year  1518 
to  154o,  fifteen  millions  of  Protestants  have  perished  by  war  and  the  inquisition ! 
This  may  bo  overcharged ;  but  certainly  the  numbor  of  them  in  those  thirty 
years,  as  well  as  since,  is  almost  incredible.  To  these  we  may  add  innu- 
merable martyrs,  in  ancient,  middle,  and  late  ages,  in  Bohemia,  Germanyy 
Holland,  France,  England,  Ireland,  and  many  other  parts  of  Europe,  Africa, 
md  Asia. 

XIX.  1.  /  heard  a  loud  voice  of  a  great  multitude-^Whoae  blood  the  groat 
whore  had  shed,  saying.  Hallelujah — ^This  Hebrew  word  signifies,  Praise  ye 
Jah,  or  Him  that  is.  God  named  himself  to  Moses,  EHEIEH,  that  is,  I  will 
be,  Exod.  ii,  14,  and  at  the  same  time  Jehovah,  that  is.  He  that  is,  and  was, 
and  is  to  come.  During  the  trumpet  of  the  seventh  angel  he  is  styled.  He  that 
18,  and  was,  chap,  zvi,  5,  and  not  He  that  is  to  come :  because  his  long^xpected 
Homing  is,  under  this  trumpet,  actually  present.  At  length  he  is  styled  Jah, 
He  that  is;  the  past,  together  with  the  fiiture,  being  swallowed  up  in  the 
present ;  the  former  things  being  no  more  mentioned,  for  the  greatness  of 
those  that  now  are.  This  title  is,  of  all  others,  the  most  pecoliar  to  the  ever- 
lasting God.  The  salvation  is  opposed  to  the  destruction  which  the  groat 
whore  had  brought  upon  the  earth.  His  power  and  glory  appear  firom  the 
judgment  executed  on  her,  and  from  the  setting  up  his  kingdom  to  endure 
through  all  ages. 

2.  For  true  and  righteous  are  his  judgments — ^This  is  the  cry  of  the  souls  under 
the  altar,  changed  into  a  song  of  praise. 

4.  And  the  four  and  twenty  elders,  and  the  four  living  creatures,  fell  down  ■ 
The  living  creatures  are  nearer  the  throne  than  the  elders.  Aecordingly  they 
•ire  mentioned  before  them,  with  the  praise  they  render  to  God,  chap,  iv,  9,  10 ; 
chap,  viii,  14 ;  inasmuch  as  there  the  praise  moves  from  the  centre  to  the  oircum- 
Terence.  But  here,  when  God's  judgments  aro  fulfilled,  it  moves  back  from  the 
circumference  to  the  centre.  Here  therefore  the  four  and  twenty  elders  are 
named  before  the  living  creatures. 

5.  And  a  voice  came  forth  from  the  throne — ^Probably  from  the  foof  Jiving 
'creatures,  saying.  Praise  our  Qod — The  occasion  and  matter  of  this  long  (n 
praise  follow  immediately  after,  ver.  6,  &c.    God  was  praised  btfore  fiir  hie 


TM  THE  REVELATION. 

6  ye  his  servants,  and  ye  that  fear  him,  small  and  great.  And  I 
heard,  as  it  were,  a  voice  of  a  great  multitude,  and  as  a  voice 
of  many  waters,  and  as  a  voice  of  mighty  thunders,  sa3ring,  Halle- 

7  lujah  :  for  the  Lord  God,  the  Almighty,  reigneth.  Let  us  be  glad, 
and  rejoice,  and  give  the  glory  to  him ;  for  the  marriage  of  the  I^mb 

8  is  come,  and  his  wife  hath  made  herself  ready.  And  it  was  given 
to  her  to  be  arrayed  in  fine  linen,  white  and  clean  :  the  fine  liner 
is  the  righteousness  of  the  saints. 

9  And  he  saith  to  me.  Write :  Happy  are  they  who  are  invited  to 
the  marriage  supper  of  the  Lamb.    And  he  saith  to  me,  These  are 

10  the  true  sayings  of  God.  And  I  fell  before  his  feet  to  worship  him ; 
but  he  saith  to  me.  See  thou  do  it  not :  I  am  thy  fellow  servant,  and 
of  thy  brethren  that  keep  the  testimony  of  Jesus.  Worship  God. 
The  testimony  of  Jesus  is  the  Spirit  of  prophecy. 

11  And  I  saw  the  heaven  opened,  and  behold  a  white  horse,  and 
he  that  sitteth  on  him,  called  Faithful  and  True :  and  in  ri^teocs- 

12  ness  he  judgeth  and  maketh  war.  His  eyes  are  a  flame  of  fire, 
and  upon  his  head  are  many  diadems  ;  and  he  hath  a  name  writ- 

jodnnent  of  the  great  whore,  ver.  1-4 ;  now  for  that  which  follows  it ;  for 
the  Lord  God,  the  Almip;faty,  takes  the  kingdom  to  hims^lf^  and  avenges  himself 
on  the  rest  of  his  enemies.  Were  all  the  inhabitants  of  heayen  mistaken  ?  If 
not,  there  is  real,  yea,  and  terrible  anger  in  God. 

6.  And  I  heard  the  voice  of  a  great  multitude — So  all  his  servants  did  praise 
him.  The  Almighty  reij^tkr—'Niore  eminently  and  gloriously  than  ever  before. 

7.  The  nuariage  of  ike  Lamb  it  come — Is  near  at  hand,  to  be  soleninized 
speedily.  What  this  implies,  none  of  the  spirits  of  just  men,  even  in  paradise, 
vet  know.  O  what  things  are  those  which  are  yet  behind !  And  what  purity  of 
oeart  should  then  be  to  meditate  upon  them !  And  hi*  wife  hath  made  hereelf 
ready — Even  upon  earth ;  but  in  a  nr  higher  sense,  in  that  world.  After  a  time 
allowed  for  this,  the  New  Jerusalem  comes  down,  both  made  ready  and  adorned, 
chap,  zxi,  9. 

8.  And  it  ie  given  to  her — Py  God.  The  bride  is,  all  holy  men,  the  whole 
inyisibie  Church;  to  he  arrayed  in  fine  linen,  vhite  and  clean — This  is  an 
emblem  of  the  righUoueneee  of  the  eainte — Both  of  their  justification  and 
sanctification. 

9.  And  he — The  angel,  eaith  to  me.  Write — St.  John  seems  to  have  been  so 
amazed  at  these  glorious  sights,  that  he  needed  to  be  roMinded  of  this,  /fcfppy  are 
they  who  are  invited  to  the  marriage  eupper  of  the  Ztomfr— Called  to  glory ;  and 
he  eaith — After  a  little  pause. 

10.  And  I  fell  before  hie  feet  to  worship  him — It  seems,  mistaking  him  for 
the  Angel  of  the  covenant ;  but  he  eaith.  See  thou  do  it  nol— In  the  original  it 
is  only  See  not,  with  a  beautiful  abruptness.  To  pray  to,  or  worship  the 
highest  creature,  is  flat  idolatry.  /  am  thy  fellow  eervant,  and  of  thy  brethren 
that  have  the  teetiwumy  of  Jesue — I  am  now  employed  as  your  fellow  servant 
to  testify  of  the  Lord  Jesus,  by  the  same  Spirit  which  inspired  the  prophets 
of  old. 

11.  And  I  eaw  the  heaven  opened — ^Tbis  is  a  new  and  peculiar  opening  yf  it, 
in  order  to  show  the  magnificent  expedition  of  Christ  and  his  attendants 
against  his  groat  adversary;  and  heJiold  a  white  horee — Many  little  regarded 
Christ  when  ha  came  meek,  riding  upon  an  ass.  But  what  will  they  say  when 
be  goes  forth  upon  his  white  horse,  with  the  sword  of  his  mouth  7  White — 
Such  as  generals  use  in  rolemn  triumphs — And  he  that  eitteth  on  him,  called 
Faithful — In  performing  all  his  promises,  and  True — In  executing  all  his  threat- 
onings ;  and  in  righteouenese — ^With  the  utmost  justice,  he  judgeth  and  maketh 
ioar----Oflen  the  sentence  and  execution  go  together. 

13.  And  hie  eyee  are  a  flame  of  fire — They  were  said  to  be  Of  or  like  a 
flame  of  fire  before,  chap,  i,  14 ;  an  emblem  of  his  omniscience ;  and  upon  hie 
Aesd  «rs  mimif  difliicmt— For  he  is  King  of  all  nations ;  oiid  he  AsM  « 


CHAPTER  XIX.  721 

13  ten,  which  none  knoweth  but  himself.  And  he  is  clothed  in  a 
vesture  dipt  in  blood,  and  his  name  is  called.  The  Word  of  God. 

14  And  the  armies  which  were  in  heaven  followed  him  on  white 

15  horses,  clothed  in  clean  fine  linen.  And  out  of  his  mouth  goeth 
forth  a  sharp  two-edged  sword,  that  with  it  he  might  smite  the 
nations.  And  he  shall  rule  them  with  a  rod  of  iron  ;  and  he  tread- 
eth  the  winepress  of  the  fierceness  of  the  wrath  of  God,  the  Al- 

16  mighty.     And  he  hath  on  his  vesture  and  on  his  thigh  a  name 

17  written.  King  of  kings,  and  Lord  of  lords.  And  I  saw  an  angel 
standing  in  the  sun  ;  and  he  cried  with  a  loud  voice,  saying  to  all 
the  birds  that  fly  in  the  midst  of  heaven.  Come,  and  gather  your- 

18  selves  together  to  the  great  supper  of  God :  That  ye  may  cat  the 
flesh  of  kings,  and  the  flesh  of  chief  captains,  and  the  flesh  of 
mighty  men,  and  the  flesh  of  horses,  and  of  those  that  sit  on  them, 
and  the  flesh  of  all  men,  both  freemen  and  slaves,  both  small  and 

19  great.  And  I  saw  the  wild  beast,  and  the  kings  of  the  earth  and 
their  armies  gathered  together,  to  make  war  with  him  that  sat  on 

20  the  horse  and  with  his  army.  And  the  wild  beii^t  was  taken,  and 
with  him  the  false  prophet,  who  had  wrought  the  miracles  before 
him,  with  which  he  had  deceived  them  who  had  the  mark  of  the 
wild  beast,  and  them  who  had  worshipped  his  image.    These  two 

wrilien,  tckieh  none  knoweth  but  himself— Aa  (Jod,  he  is  incomprehensible  to  everj 
creature. 

13.  And  he  is  clothed  in  a  vesture  dipt  in  blood^^The  blood  of  the  enemies  he 
hath  already  conquered,  Isa.  Iziii,  1,  6lc. 

16.  And  he  shall  rule  them — ^Who  are  not  slain  by  his  sword,  vfiih  a  rod  of 
iron — That  is,  if  they  will  not  submit  to  his  golden  sceptre.  And  he  treadetk 
the  winepress  of  the  wrath  of  God — That  is,  he  executes  his  judgments  on  the 
un;j[odly. 

This  Ruler  of  the  nations  was  bom  (or  appeared  as  such)  immediately  after 
the  seventh  angel  began  to  sound.  He  now  appears,  not  as  a  child,  but  as  a 
victorious  warrior.  The  nations  have  long  ago  felt  his  iron  rod,  partly  while 
the  heathen  Romans,  after  their  savage  persecution  of  the  Christians,  them- 
selves groaned  under  numberless  plagues  and  calamities,  by  his  righteous  ven- 
geance :  partly  while  other  heathens  have  been  broken  in  pieces  by  those  who 
bore  the  Christian  name.  For  although  the  cruelty,  for  example,  of  the  Span- 
iards in  America  was  unrighteous  and  detestable,  yet  did  God  therein  execute 
his  righteous  judgment  on  the  unbelieving  nations.  But  they  shall  experience  his 
iron  rod  as  they  never  did  yet.  And  then  will  they  dl  letum  to  their  rightful 
I/ord. 

16.  And  he  hath  on  his  vesture  and  on  his  thigh — ^That  is,  on  the  part  of  his 
vesture  which  is  upon  his  thigh,  a  name  written — It  was  usual  of  old  for  great 
personages  in  the  eastern  countries  to  have  magnificent  titles  affixed  to  their 
garments. 

17.  Gather  yourselves  together  to  the  great  supper  of  God — ^As  to  a  great 
feast  which  the  vengeance  of  God  will  soon  provioe :  a  strongly  figurative  ex- 
pression, (taken  from  Ezckiel,  chap,  xxxix,  17,)  denoting  the  vastness  of  the  cnsn- 
mg  slaughter. 

19.  And  1  saw  the  kings  of  the  earth — The  ten  kings  mentioned,  chap,  xvii, 
12,  who  had  now  drawn  the  Other  kings  of  the  earth  to  them,  whether  popish, 
Mohammedan,  or  pagan,  gathered  together  to  make  war  roith  him  that  sat  on  the 
horse — All  beings,  good  and  evil,  visible  and  invisible,  will  be  concerned  in  this  grand 
contest :  see  Zech.  xiv,  2,  dec. 

20.  The  false  prophet  who  had  wrought  the  miracles  before  him — ^And  there- 
fore shared  in  his  punishment ;  these  two  ungodly  men  were  cast  edive — ^Without 
undergoing  bodily  death,  into  the  lake  of  fire — And  that  before  the  devil  him- 
self, c£ap.  XX,  10.    Here  is  the  last  of  the  beast.    After  seveial  lepeated  ftrokai 

46 


7a  THE  EETELATIOS. 


tl  vert  cus.  iLrrc  izso  '^  Izks  at  £r«  xrxizi^  «i&  ^raDBene.     Aai 
v::^  i^-T  £<e^. 
Ujd  iMd  o&  uut  dr%^Qc,  'i^  cud  scrpcs 


•f  Owii'y>liinnr,  b*  if  font  sure  oca 

fc«KV*a  ;  fcfiu^  tfa«r<e  «r  two  tAst  {o  alirv 

EZmh  v«at  tt  owk  into  (kcf,  vitbovt  fine 

MM  tlbc  CUm  yrophiet  ptsn^  at  oeee   ir.tA  tr« 

wiUkflnt  bnsf  rMcrrcid  is  rhkiam  of  ^arkacMi 

^j.    SonI/  DMM  bat  Um  facMt  of  Bi»w 

■f  in^r  Um  G«d  be  prctendod  to  adore,  or  refuec  t«  km 

dmdfia,  rtpcataid  rwt«t^>u :    WcU  k  be  iCTk<i  a  Wut,  fcr 

atfeetiMU ;  a  wild  beeA,  for  bis  eavmfe  tad  awA  wgirl.  I 

A  hiut  6iStnn€i^  m  aAcrwud  made  brt  ween  the  devil  aad  Go^  mad  Ma^v^. 

JB,  9,  10. 

91,  Here  ia  a  aaoat  magiiifipaat  deacripCioa  of  tke  owthrow  of  the 
•ad  bia  adbereota.  It  baa,  in  paftieolar,  one  cxqointe  twiitr ;  thai  aficr 
bitiof  tl^e  two  oppoexte  anniea,  and  all  the  apparatna  for  a  battle,  rrr.  U-19« 
then  follova  immediately,  Ter.  90,  the  aceoont  of  the  rkiorr,  witbooi  oa« 
word  of  an  en^afement  or  fiffatinf .  Here  ia  the  most  exact  j»mwietr :  §at 
what  Btrof|le  can  there  be  between  Omnipotenee  and  the  power  of  a!2  tbtf 
creation  nniled  afainat  it !  Emarj  deacrxption  nmat  have  frUen  ahevt  of  thif 
admirable  silence. 

XX«  1.  Amd  I  aev  en  mngel  deseendimg  anf  •/  kemxm  Coauag  down  wie2i 
a  commiaaion  firom  God.  Jeaoa  Cbriit  hmiaelf  oTerthrew  the  beaat:  the  prooA 
drafon  abaJl  be  boond  by  an  an^el ;  eren  aa  he  and  bis  an^la  were  eaat  oat  of 
baaven  by  Michael  and  hia  aafela ;  having  the  key  ef  the  heiimmhm  fU — Men. 
tioned  before,  chap,  ijk,  1 ;  an3  a  gremt  chain  in  his  hand — ^The  an^l  of  tlw 
bottomleaa  pit  waa  abat  op  therein  before  the  beginning  of  the  first  wo.  Baft 
It  ia  now  first,  that  8atan«  after  be  had  occaaioned  the  third  wo,  ia  both  chaiaad 
and  abot  up. 

S.  And  he  laid  hold  an  the  dragon — ^With  whom  nndoobtedly  hia  angeb  were 
now  eaat  into  the  bottomleas  pit,  aa  well  aa  finally  into  ererlaatingr  fire.  Matt 
ZZT,  41.  And  hound  him  a  tkouoand  yearo — That  these  thousand  do  not  preeede 
or  ran  parallel  with,  but  wholly  follow  the  timea  of  the  beaat,  may  manifeatlj 
appear,  1.  From  the  series  of  the  whole  book,  representinijr  one  continned  chain 
of  erenta :  S.  From  the  eircarostancea  which  precede.  The  woman's  brinpn^ 
forth  ia  followed  by  the  eaating  of  the  dragon  out  of  heaTen  to  the  earth. 
With  thia  is  connected  the  third  wo,  where^  the  dnron  throogfa,  and  with 
the  beast  reges  horribly.  At  the  conclosion  of  the  third  wo  the  beast  is  orer- 
thrown,  and  cast  into  the  lake  of  fire.  At  the  same  time  the  other  grand  eno. 
my,  the  dngon,  shall  be  bound  and  abat  up.  3.  These  thoasand  yean  bring 
a  new,  fiiU,  and  lasting  immanitr  from  all  oatward  and  inward  erils,  (the  anthors 
of  which  are  now  remored,)  and  an  afilaence  of  all  blessings.  Bat  such  a  tiiii« 
the  Church  has  never  vet  seen.  Therefore  it  is  still  to  come.  4.  Theee  thoa. 
sand  yeara  are  followed  by  the  last  times  of  the  world,  the  letting  loose  of  Satan, 
who  gathen  together  Gog  and  Magog,  and  is  thrown  to  the  beast  and  ialae  pro. 
phet  m  the  lake  of  fire.  Now  Satan's  accusing  the  saints  in  heaven,  his  rage  on 
earth,  his  imprisonment  in  the  abyss,  his  seduchig  Gog  and  Magog,  and  being 
cast  into  the  lake  of  fire,  evidently  succeed  each  other.  5.  What  occurs  from 
chap,  zz,  11,  to  chap,  zzii,  5,  manifestly  follows  the  things  related  in  the  19th 
chapter.  The  thoasand  yean  came  between ;  whereas  if  they  were  past,  neither 
the  beginning  nor  the  end  of  them  would  fall  within  this  period.  In  a  short 
time,  those  who  assert  that  they  are  now  at  hand,  will  appear  to  have  spoken  the 
truth'  Meantime  let  every  man  consider,  what  kind  of  happiness  he  ezpecta 
therein.  The  danger  does  not  lie  in  maintaining  that  the  thoasand  yean  are  yet 
to  oome,  bat  in  Interpreting  them,  whether  past  or  to  coma,  in  a  gross  and  car- 


CHAPTER  XX.  723 

3  tan,  and  bound  him  a  thousand  years.  And  cast  him  into  the  bot- 
tomless pit,  and  shut  him  up,  and  set  a  seal  upon  him,  that  he  might 
deceive  the  nations  no  more,  till  the  thousand  years  should  be  ful- 
filled.    After  this  he  must  be  loosed  for  a  small  time. 

4  And  I  saw  thrones,  and  they  that  sat  on  them,  and  judgment 
was  given  to  them :  and  /  saw  the  souls  of  them  who  had  been 
behe^uled  for  the  testimony  of  Jesus,  and  for  the  word  of  God,  and 
those  who  had  not  worshipped  the  wild  beast  nor  his  image,  neither 
had  received  the  mark  on  their  forehead  or  on  their  hand ;  and 

nml  MDM.  The  doctrine  of  the  Son  of  God  is  a  myiteiy.  So  is  hit  croM ;  and 
■o  is  his  gloiy.  In  all  these  he  is  a  sign  that  is  spoken  against,  Happy  they 
who  believe  and  confess  him  in  all. 

3.  And  get  a  teal  upon  Atm-^How  far  these  expressions  are  to  be  taken  lite- 
rally, how  fkr  figuratively  only,  who  can  tell  7  Tkat  he  nUgkt  deceive  the  nationt 
no  more — One  benefit  only  is  here  expressed,  as  resulting  from  the  confinement 
of  Satan.  But  how  many  and  great  blessings  are  implied?  For  the  grand  ene- 
my being  removed,  the  kmgdom  of  Grod  holds  on  its  uninterrupted  course  among 
the  nations,  and  the  great  mystery  of  God,  so  long  foretold,  is  at  length  fulfilled : 
namely,  when  the  beast  is  destroyed  and  Satan  bound.  This  fiilfilment  ap. 
preaches  nearer  and  nearer,  and  contains  things  of  the  utmost  importance,  the 
knowledge  of  which  becomes  every  day  more  distinct  and  easy.  In  the  mean- 
time  it  is  highly  necessary  to  guard  against  the  present  rage  and  subtlety  of  the 
devil.  Quickly  he  will  be  bound :  when  he  is  loosed  again,  the  martys  will  live 
and  reign  with  Christ.  Then  follow  his  coming  in  glory,  the  new  heaven,  new 
earth,  and  new  Jerusalem.  The  bottomless  pit  is  properly  the  devil's  prison : 
afterward  ho  is  cast  into  the  lake  of  fire.  He  can  deceive  the  nations  no  more* 
till  the  thousand  years  mentioned  before,  ver.  2,  are  fulfilled.  Then  he  muet  he 
hosed — So  does  the  mysterious  wisdom  of  God  permit,  for  a  omall  time — Small 
comparatively  :  though  upon  the  whole  it  cannot  be  very  short,  because  the  things 
to  bo  transacted  therein,  ver.  8,  9,  must  take  up  a  considerable  space.  We  are 
very  shortly  to  expect,  one  ailor  another,  the  calamities  occasioned  by  the  second 
beast,  the  harvest  and  the  vintage  ;  the  pouring  out  of  the  phials,  tho  judgment 
of  Babylon ;  the  last  raging  of  the  beast,  and  his  dostmction ;  the  imprisonment 
of  Satan.  How  great  things  these  !  And  how  short  tho  time !  What  is  needfiil 
for  us  7  Wisdom,  patience,  faithfiilness,  watchfulness.  It  is  no  time  to  settle 
npon  our  lees.  This  is  not,  if  it  bo  rightly  understood,  an  acceptable  message  to 
the  wise,  the  mighty,  the  honourable  of  this  world.  Yet  that  which  is  to  be 
done,  shall  be  done.    There  is  no  counsel  against  the  Lord. 

4.  And  I  saw  thrones — Such  as  are  promised  the  apostles,  Matt,  xix,  28 ;  Luke 
xxii,  30,  and  they — Namely,  the  saints  whom  St.  John  saw  at  the  same  time, 
Dan.  vii,  22,  sat  upon  them ;  and  judgment  was  given  to  them,  1  Cor.  vi,  2. 
Who  and  how  many  these  arc,  is  not  said.  But  they  are  distinguished  from  the 
souls  or  persons  mentioned  immediately  afler ;  and  from  the  saints  already  raised. 
And  I  saw  the  souls  of  them  who  had  been  beheaded  with  the  axe — So  the  origi. 
nal  word  signifies.  One  kind  of  death,  which  was  particularly  inflicted  at  Romoi 
is  mentioned  for  all ;  for  the  testimony  of  JesuSt  and  for  the  word  of  Ood^—Thm 
martyrs  were  sometimes  killed  for  the  word  of  God  in  general,  sometimes  par. 
ticularly  for  the  testimony  of  Jesus :  the  one,  while  they  refused  to  worship 
idols ;  the  other  while  they  confessed  the  name  of  Christ,  and  those  who  had  not 
worshipped  the  wild  beast  nor  his  image — These  seem  to  be  a  company  difdinct 
from  those  who  appeared,  chap,  xv,  2.  Those  overcame,  probablv,  in  such  con. 
tests  as  these  had  not.  Before  the  number  of  the  beast  was  expired,  the  people 
were  compelled  to  worship  him,  by  the  most  dreadful  violence.  But  when  the 
beast  was  not,  thev  were  only  seduced  into  it  by  the  craft  of  the  fabe  prophet, 
and  they  lived — ^Thoir  souls  and  bodies  being  reunited,  and  reigned  with  Christ 
— Not  on  earth,  but  in  heaven.  The  reigning  on  earth,  mentioned,  chap,  xi,  15, 
is  quite  different  from  this,  «  thousand  years — It  must  be  observed,  that  two  die. 
tinct  thousand  years  are  mentioned  throughout  this  whole  passage.  Each  is 
mentioned  thrice ;  the  thousand  wherein  Satan  is  bound,  ver.  2,  3,  7,  the  thoa 
■and  wherein  the  saints  ihall  reign,  ver.  4,  5,  6.    The  former  «id  befon  tho  «iio 


734  THE  REVELATION. 

5  they  lived  and  reigned  with  Christ  a  thousand  years.     The 
of  the  dead  lived  not  again  till  the  thousand  years   were  ended 

6  This  is  the  first  resurrection.  Happy  and  holy  is  he  that  hath  a 
part  in  the  first  resurrection :  over  these  the  second  death  hath  du 
power ;  hut  they  shall  be  priests  of  God  and  of  Christ,  and  shall 
reigrn  with  him  a  thousand  years. 

7  And  when  the  thousand  years  are  fulfilled,  Satan  shall  be  loosed 

8  out  of  his  prison.  And  shall  go  forth  to  deceive  the  nations,  which 
are  in  the  four  comers  of  the  earth,  Gog  and  Magog,  to  gather 
them  together  to  battle,  whose  number  is  as  the  sand  of  the  sep. 

9  And  they  went  up  on  the  breadth  of  the  earth,  and  surrounded  tlK 
camp  of  the  saints,  and  the  beloved  city :  and  fire  came  down  froiu 

10  God  out  of  heaven,  and  devoured  them.    And  the  devil  that  deceived 
them  was  cast  into  the  lake  of  fire  and  brimstone,  where  both  the 

of  the  world  :  the  latter  reach  to  the  greneral  resarrection.  So  that  the  beginning 
and  end  of  the  former  thousand  ia  ^fore  the  beginning  and  end  of  the  hitter. 
Therefore  as  in  the  second  verse,  at  the  first  mention  of  the  former,  so  in  the 
fourth  verse,  at  the  first  mention  of  the  latter,  it  is  only  said  a  thousand  years ; 
in  the  other  places,  the  thousand,  ver.  3,  5,  7,  that  is,  the  thousand  mentioned 
before.  During  the  former,  the  promises  concerning  the  flourishing  state  of  the 
Church,  chap.  z.  7,  shall  be  fulfilled.  During  the  latter,  while  the  saints  reign 
with  Christ  in  heaven,  men  on  earth  will  be  careless  and  secure. 

5.  The  rest  of  the  dead  lived  not  till  the  thousand  yeart — Mentioned  ver.  4, 
were  ended.  The  thousand  years  in  which  Satan  is  bound,  both  begin  and  end 
much  sooner. 

The  small  time,  and  the  second  thousand  years,  begin  at  the  same  point,  imme. 
diately  after  the  first  thousand.  But  neither  the  beginning  of  the  first,  nor  of  the 
second  thousand,  will  be  known  to  the  men  upon  earth,  as  both  the  imprisonment 
of  Satan  and  his  loosing  are  transacted  in  the  invisible  world. 

By  observing  these  two  distinct  thousand  years,  many  difficulties  are  avoided. 
There  is  room  enough  for  the  fulfilling  <^  all  the  prophecies,  and  those  which  be. 
fore  seemed  to  clash  are  reconciled  :  particularly  those  which  speak  on  the  one 
linnd,  of  a  most  flourishing  state  of  the  Church  as  yet  to  come ;  and  on  the  other, 
of  the  fatal  security  of  men  in  the  last  days  of  the  world. 

6.  They  shall  be  priests  of  God  and  of  Christ — Therefore  Christ  is  God,  and 
shall  reign  with  him — With  Christ,  a  thousand  years.  § 

7.  And  when  the  former  thousand  years  are  fulfiUed,  Satan  shall  he  loosed  out 
of  his  prison — At  the  same  time  that  the  first  resurrection  begins.  There  is  a  great 
resemblance  between  this  passage  and  chap,  xxii,  12.  At  the  casting  out  of  the 
dragon,  there  was  joy  in  heaven  :  but  there  was  wo  upon  earth.  So  at  the  loos. 
ing  of  Satan,  the  saints  begin  to  reign  with  Christ ;  but  the  nations  on  earth  are 
deceived. 

8.  And  shall  go  forth  to  deceive  the  nations  in  the  four  comers  of  the  earth— 
(That  is,  in  all  the  earth,)  the  more  diligently,  as  he  hath  been  so  long  restrain. 
ed,  and  knoweth  he  hath  but  a  small  time,  Oog  and  Magog — Magog,  the  second 
son  of  Japhet,  is  the  father  of  the  innumerable  northern  nations  toward  the  easU 
The  prince  of  these  nations,  of  which  the  bulk  of  that  army  will  consist,  is  termed 
Gog  by  Ezekiel  also,  chap.  xxxviU,  2.  Both  Gog  and  Magog  signify  high,  or 
lifted  up,  a  name  well  suiting  both  the  prince  and  people.  When  the  fierce 
leader  of  many  nations  shall  appear,  then  will  his  own  name  be  known ;  to  gather 
them — Both  Gog  and  his  armies.  Of  Gog  little  more  is  said,  as  being  soon  min. 
gled  with  the  rest  in  the  common  slaughter.  The  Revelation  speaks  of  this  the 
more  briefly,  because  it  had  been  so  particularly  described  by  Elzekiel.  Whooe 
number  is  as  the  sand  of  the  sea — Immensely  numerous,  a  proverbial  expression. 

9.  And  they  went  up  on  the  breadth  of  the  earthy  or  the  landt  filling  the  whole 
breadth  of  it,  and  surrounded  the  camp  of  the  saints — Perhaps  the  Gentile  Church, 
dwelling  round  about  Jerusalem,  and  the  beloved  city — So  termed  likewise  E^cd. 
xxiv,  11. 

10.  And  lA«y— All  these,  §kaU  hs  tarmonted  dty  and  luf  At— That  k,  withovl 


CHAPTER  XXI.  725 

wild  beast  and  the  false  prophet  are :  and  they  shall  be  tormented 
day  and  night  for  eyer  and  ever. 

1 1  And  I  saw  a  great  white  throne,  and  him  that  sat  thereon,  from 
whose  face  the  earth  and  the  heaven  fled  away ;  and  there  was  no 

12  place  found  for  them.     And  I  saw  the  dead,  great  and  small,  stand 
ing  before  the  throne ;  and  the  books  were  opened ;  and  another 
book  was  opened,  which  is  the  book  of  life  :*  and  the  dead  were 
judged  out  of  the  things  that  were  written  in  the  books,  according 

13  to  their  works.     And  the  sea  gave  up  the  dead  that  were  therein  : 
and  death  and  hades  gave  up  the  dead  that  were  in  them,  apd  they 

14  were  judged  every  one  according  to  their  works.     And  death  and 
hades  were  cast  into  the  lake  of  fire :  this  is  the  second  death. 

15  And  whosoever  was  not  found  written  in  the  book  of  life  was  cast 
into  the  lake  of  fire. 

XXI.     And  I  saw  a  new  heaven  and  a  new  earth ;   for  the  first  hea- 
ven and  the  first  earth  were  passed  away :  and  there  was  no  more 

any  intermission.    Strictly  speaking,  there  if  oiLy  night  there.    No  day,  no  soii, 
no  hope ! 

11.  And  I  saw — A  representation  of  that  great  day  of  the  Lord,  a  gruat  white 
throne — How  great,  who  can  say  ?  White  with  the  glory  of  God,  of  Him  that 
sat  upon  it,  Jesus  Christ.  The  apostle  does  not  attempt  to  describe  him  here, 
only  adds  that  circumstance,  far  above  aH  description.  From  whose  face  the 
earth  and  the  heaven  fled  away — Probably  both  the  aerial  and  the  starry  heaven ; 
which  shall  pass  away  with  a  great  noise :  and  there  was  found  no  place  for  them 
— ^But  they  were  wholly  dissolved,  the  very  elements  melting  with  feryent  heat* 
It  is  not  said,  they  were  thrown  into  violent  commotion,  but  they  fled  entirely 
away ;  not,  they  started  from  their  foundations,  but  they  fell  into  dissolution ; 
not,  they  removed  to  a  distant  place,  but  there  woe  found  no  place  for  them  ;  they 
ceased  to  exist ;  they  were  no  more.  And  all  this,  not  at  the  strict  command  of  Um 
Lord  Jesus ;  not  at  his  awful  presence,  or  before  his  fiery  indignation,  but  at  the 
bare  presence  of  his  maiosty,  sitting  with  severe,  but  adorable  dignity  on  his  throne. 

12.  And  I  saw  the  dead  great  and  small — Of  every  age  and  condition.  This 
includes  all  those  who  undergo  a  change  equivalent  to  death,  1  Cor.  xv,  51. 
And  the  books — Human  judges  haye  their  books  written  with  pen  and  ink.  How 
different  is  the  nature  of  these  books !  were  opened — O  how  many  hidden  things 
will  then  come  to  light !  And  how  many  will  have  quite  another  appearance, 
than  they  had  before,  in  the  sight  of  men  7  With  the  book  of  God's  omniscience, 
that  of  conscience  will  then  exactly  tally.  The  book  of  natural  law,  as  well  as 
of  revealed,  will  then  also  be  displayed.  It  is  not  said  the  books  will  be  read : 
the  light  of  that  day  will  make  them  visible  to  all.  Then  particularly  shall  eveirj 
man  know  himself  and  that  with  the  utmost  exactness.  This  will  be  the  first 
true,  full,  impartial,  universal  history.  And  another  book — Wherein  are  enrolled 
all  that  are  accepted  through  the  beloved :  all  who  lived  and  died  in  the  faith 
that  worketh  by  love,  which  is  the  book  of  life^  was  opened — ^What  manner  of 
expectation  will  then  be,  with  regard  to  the  issue  of  the  whole  ? 

13.  Death  and  hades  gave  up  the  dead  that  were  in  them — Death  gave  up  all 
the  bodies  of  men,  and  hades,  the  receptacle  of  separate  souls,  gave  them  up  to 
be  reunited  to  their  bodies. 

14.  And  death  and  hades  were  cast  into  the  lake  of  fire — ^That  is,  were  abolished 
for  ever.  For  neither  the  righteous  nor  the  wicked  were  to  die  any  more  :  their 
souls  and  bodies  were  no  more  to  be  separated.  Consequently  neither  death  nor 
hades  could  any  more  have  a  being. 

XXI.  1.  And  I  saw — So  it  runs,  chap,  xix,  11 ;  chap,  xx,  1, 4,  11,  in  a  succes- 
sion. All  these  several  representations  follow  one  another  in  order.  So  the 
nsion  reaches  into  eternity,  a  new  heaven  and  a  new  earth — After  the  resurreo. 
tion  and  general  judgment.  St.  John  is  not  now  describing  a  flourishins  state 
of  the  Church,  but  a  new  and  eternal  state  of  all  things :  for  the  first  lessta 

*  MaUchi  iii,  16,  6^. 


?M  THE  EZrEZ^TMK 


';tf>,ruii!tA  'jr  V/i  vjcft  ii«»n.  »fi  ik  v-jl  jin^n  ii»  %iic 

»!#:  riu»7  viau  m  lui  V^cc^    uii  Vji  zsnu^td  mmu.  i** 

4  iffl#j  vf  v>*-.r  Vwl     Aad  a*  tr^o.  "•■-O*  tvrr  id  inrwrs 

t  \3A  Ai»  'Zdc  «c  i^ja  "Sit  :ar4««» 
Mrv      >.:v:  10s,  w.?,  vi  ait.  "ift'rzit . 


tz*A  atifv.  1m.  izz.T.  I ;  Mul.  zzrr,  ^.     XI  liw  i'jrzjti 
Hi'it  ffj  trM  ^x^rU.  Tifcrw^  #•  M  M«rl.  m  ^>a«  tvir.   T>»r«  ^:>» 

U.  And  i  «sic  lA«  iMy  <ify — ^Thi«  »kv  r;e%Tett,  tive  nes-  eanh. 
J^fjMiUm,  4/4  «;{'/•«  1/  *'^nkt.ni^0^.  Thin  citj  m  vhollj  ikv.  b«]om£icf  bcC  t» 
Uiw  w/rUS,  h'^t  t//  tri«  tuiii^iinmm^  ^Jt  to  eUmiJtr.  Thk  appexn  ficcm  t;«e  t^^ 
^Ui«  VMi//n,  Ui«  fiMiJi^nificenee  c^lXMr  dMcrip^oa,  aiul  the  oppo»Hkn  or'tsii  ctrr 
ti>  tlM  ttiCffitA  iUsMih,  chAp.  zz,  11,  12 ;  zxi,  I,  2,  ^  8,  9;  zzii,  S.     CfamxMg  can 


—In  Ui4  »4:r7  ^ai  of  dcae^ndinf. 

a.  TlUy  «A4i[/  U  kis  pf^,  and  OcH  hiwiMlf  thmO  he  wUh  firm,  amd  Ir  thtv 
Ond — H//  itMn  l>ift  eov^aaoi  betwetn  God  and  hk  people  be  czecated  in  the  mocc 
f|//ri'/tM  itmnntst. 

4.  And  d^aik  $knU  ha  im  mare — Thia  za  a  full  proof  that  this  whole 
ii'M  Mf/ttfpt  u*A  U»  iiint:,  but  etemitj  :  netther  fkall  turrow,  or  crying,  m- 


any  mw«  ijfr  the  fr/rmer  thmgt  are  gone  avcay — Under  the  former  beaven  and 
npitu  iUn  Utrtttmt  earth,  there  waa  death  and  aorrew,  crj'mg  and  pain,  all  which 
i»t'.r.nmu>n»iA  rnarij  teara.  But  now  pain  and  aorrow  are  fled  awaj,  and  the  Hunts 
have  «v«!rl«atiriff  lif«  and  y»y. 

!».  And  hn  that  tat  upon  the  throne  mid — Not  to  St.  John  enlj  From  thn 
firat  mnntiori  of  hirn  that  aat  upon  the  throne,  chap,  ir,  3,  thia  ia  the  firat  apeech 
which  ia  ezpreMljr  aecribed  fi  him.  And  he — The  angel,  oaith  to  me.  Write — 
Aa  ff>lloWN,  theee  oayingt  are  faithful  and  true — Thia  include*  all  thmt  went 
before.  'Hie  ap«i«tle  aeenia  again  to  hare  ceaaed  writing,  being  oTercome  with 
eeataaj  at  the  void)  fif  him  that  apako. 

0.  And  he — ^'Hiat  aat  upon  the  throne,  said  to  me.  It  is  done — All  that  tho 
prophnta  had  afxikon ;  all  that  waa  apoken,  chap,  iy,  1.  We  read  this  ezpreasion 
twice  in  thia  pnrf>hnoy :  first  Tchap.  zvi,  17,)  at  tho  fulfilling  of  the  wrath  of  God, 
ftnd  here  at  thn  making  all  thinga  new.  /  am  the  Alpha  and  the  Omega^  the  Ae. 
ginning  and  the  end — Tlio  latter  ozplaina  the  former,  the  ererlasting.  /  will 
give  to  him  that  thirtieth — Tho  lAmb  saith  the  same,  chap,  zzii,  17. 

7.  He  that  overeometh — Whicli  ia  more  than  ho  that  thirateth ;  tkdll  inherit 
theee  thingt — Which  I  have  made  now.  /  will  be  hie  Oody  and  he  ehall  be  m^ 
fon--l9oth  in  tho  llnbrow  and  (»roek  language,  in  which  the  Scriptures  were 
wriltnn  :  what  we  translate  ehall  and  will  are  one  and  the  aame  word.  The  onlj 
difTnrnncu  conaiHta  in  nn  F!nglish  translation,  or  in  the  want  of  knowledge  in  hha 
ttiat  iiitnrpnfta  what  ho  doos  not  undemtand. 

8.  Hut  thf  fearful  and  unbelieving — Who,  through  want  of  courage  and  fiuth, 
do  not  OTerooRio ;  and  fl^omineite— That  if,  Sodomiles ;  and  wAort Wiiyfra, 


CHAPTER  XXI.  737 

idolaters,  and  all  liars,  their  part  is  in  the  lake  that  burnetii  with 
fire  and  brimstone,  which  is  the  second  death. 
9  And  there  came  one  of  the  seven  angels  that  had  the  seven 
phials  full  of  the  seven  last  plagues,  and  talked  with  me,  saying, 
to  Come  hither,  I  will  show  thee  the  bride,  the  Lamb's  wife.  And 
he  carried  me  away  in  the  Spirit  to  a  great  and  high  mountain,  and 
showed  me  the  holy  city  Jerusalem,  descending  out  of  heaven  from 

11  God,  Having  the  glory  of  God:  her  window  was  like  the  most 

12  precious  stone,  like  a  jasper  stone,  clear  as  crystal.  Having  a  wall 
great  and  high,  having  twelve  gates,  and  at  the  gates  twelve  angels» 
and  the  names  written  thereon,  which  are  the  names  of  the  twelre 

13  tribes  of  the  children  of  Israel :  On  the  east  three  gates,  and  on  the 
north  three  gates,  and  on  the  south  three  gates,  and  on  the  west 

14  tliree  gates.     And  the  wall  of  the  city  had  twelve  foundations,  and 

15  upon  them  the  names  of  the  twelve  apostles  of  the  Lamb.  And 
he  that  talked  with  me  had  a  measure,  a  golden  reed  to  measure  the 

16  city,  and  the  gates  thereof,  and  the  wall  thereof.  And  the  city 
lieth  four-square,  and  the  length  is  as  large  as  the  breadth.  And 
he  measured  the  city  with  the  reed  twelve  thousand  furlongs :  the 

17  length,  and  the  breadth,  and  the  height  of  it,  are  equal.     And  he 

toreerertf  and  «io/at«ra^— These  three  sins  genoxmlly  went  together :  their  part  Is 
in  the  lake. 

9.  And  there  eame  one  of  the  oeven  angeU  that  had  the  eeven  phiah  Whereby 
room  had  been  made  for  the  kingdom  of  God ;  omyinr.  Come,  I  will  §how  tkU 
the  bride — ^The  eame  angel  had  before  showed  him  Babylon,  chap,  xvii,  1,  whieh 
is  directly  opposed  to  tlie  New  Jerusalem. 

10.  And  he  carried  me  away  in  the  Spirit — ^The  same  expression  mm  before, 
chap,  xyi,  3 ;  and  ehowed  me  the  holy  city  JeruoaUm — ^The  old  city  is  now  fiv. 
ffotten,  so  that  this  is  no  longer  termed  the  new,  but  abeohitoly  Jerusalem.  O 
how  did  St.  John  long  to  enter  in  !  But  the  time  was  not  jet  come.  Eiekiel 
also  describes  the  ho^  city,  and  what  pertains  thereto,  chap,  xl-xlyiii ;  but  a 
city  quite  different  from  the  old  Jerusalem,  as  it  was  either  before  or  after  the 
Babylonish  captivity.  The  descriptions  of  the  prophet  and  of  the  apostle  agree 
in  many  particulars.  But  in  many  more  they  differ.  Exekiel  expressly  de. 
scribes  the  temple,  and  the  worship  of  God  therein,  closely  alluding  to  the 
Levitical  service.  But  St.  John  saw  no  temple,  and  describes  the  city  far  more 
lu'gOi  glorious,  and  heavenly  than  the  prophet.  Yet  that  which  he  describes 
is  the  same  city ;  but  as  it  subsisted  soon  after  the  destruction  of  the  beasL 
This  being  observed,  both  the  prophecies  agree  together,  and  one  may  oxpliiB 
the  other. 

11.  Having  the  glory  of  Ood^Yor  her  light,  ver.  23 ;  Isa.  Ix,  1, 9 ;  Zech.  ii,  ft. 
Her  window — ^There  was  only  one  which  ran  all  around  the  city.  The  light  diA 
not  come  in  from  without  through  this.  For  the  glory  of  God  is  within  the  city. 
But  it  shines  out  from  within  to  a  great  distance,  ver.  23,  34. 

12.  Twelve  angele — Still  waiting  upon  the  heirs  of  salvation. 

14.  And  the  wall  of  the  city  had  twelve  foitndationo,  and  on  them  the  nam§9 
of  the  twelve  apoetlee  of  the  Lamb — Figuratively  showing,  that  the  inhabitants 
of  the  city  had  built  only  on  that  faith  which  the  apostles  once  delivered  to  the 
saints. 

15.  And  he  meaeured  the  city  twelve  thoueand  furlongo — ^Not  in  cireumferenoe, 
but  on  each  of  the  four  sides.  Jerusalem  was  thirty.throe  furlongs  in  circnnu 
ference ;  Alexandria  thirty  in  length,  ten  in  breadth.  Nineveh  is  reported  to 
have  been  four  hundred  furlongs  round;  Babylon  four  hundred  and  eighty. 
But  what  inconsiderable  villages  were  all  these  compared  to  the  new  Jenu 
salem  7  By  this  measure  is  understood  the  matness  or  the  city,  with  the  exeet 
order  and  just  proportion  of  eveiy  part  of  it:  to  show  figuratively  that  thia 
city  was  preparad  for  a  great  number  of  inhabitants,  how  small  eoever  the 
nomber  of  real  Cbmtlmnt  may  lometiiiiM  appear  to  be :  and  that  every  thiDf 


*                      ■                                                                                                                                                                            »       «  • 

« 

•                                                         '                          **-                           ■*«*                  -*-        «.-^«     .        M  .      •                               *..*  «                  -     —          -«                                         - 

^                         ^'"■•■^•.                     •■*_                '               -•■•             •                    «                        MM             ■••»                       »■•■               «     ■  ■  mm    mt              9       ^              w       ««1»         ■       W     ^       ^  ■'     -   ^                                     i      ^^* 

^V    •                *      •    ^      *m      ^                             ■•«               ^  ^    w    '           **   >  «                ^                ^    V  w««   ■       •>  •            »««    »            •    *^  *    ^—    •  ^M         Ik^w         ^^^^^     _       -               *       •      "                        ^^HM^Mli 

•..*;    .•••..•-:   ft.-,*    .Vt    .^".i    -    ,/r  :.2 .-. .    »;&..-  ..     _r    ia..rr     •    i-?    -•.     Jut 

m  m. 

«        •                                                                              •                                                                                                                                                                        i  ...                                                                                                     « 

A  >    ^•.  .    ..«*.    4« .  .*  .    »•  *:    ...':    .*..•..«*:  '«*i    . •         .^ «  ..*.     .  *-  ■     •  i^*..^    —  .     .^tt^^    .• 

m  -             -^              f 

•*_«                •                »'  ^     '                       •"■•■.                    i«                 •■«  ^«                     ft                        "T  ■  ^  - 

J.%    •  :■•  ■     <  '      '•'  'J  I  «-'"      •      v*"  "    • '  <-    I  > ^  '•.  I  •   ■*  ^  -  —  •    •-  ^^^-,  ^           -  -  -    ••■* 


»f»^  '.o.'.'ir;.'/.'!  /.  i/M.'.    !.r. '/.'-{:*  ;  l>.%  r.-r.  *:.'*■':  forty-fv-r  r';<:«  -jc-  i,:*.   ::   :  :  :.  -jica 
h>ir;i;£ri   jT.tt.'j ;   ry^t  of  !in;f»'..c,  •i/'i.'.Cir.tly  iar^tr  l.'.^r.  i.umir.-      I:   i*   #1.:.  :i* 
(ii(:%i!-jr'.  of   a.  ni.-i.'i,  Ui'-il  I",  of  »n   tr.irn..   w:cauj?e  ^l.  Johr;  ^i-sr  ti*  rr<5--«-r*sff 
suijiui  in  «  ijjriiiri  k?ra;M:,     Tfj«  rw:<i  ir.»:r«:r'.r^  wa*  &£  zrea:  s^  was  :.":■:  ?T-:-rr  c? 
liiul  h'jrfi«n  form  ir-  v.l,':'u  t/i«j  anz'.-;  ai^ji^irtd.     In  ire<illr;j:  of  &il  il«:  *-&  t:..r.r*- 
:i  'J«j*:;i  r«:v»rr«:nc*s  m  ft«:'i*iii»ary,  and  1^0  ih  a  meojiure  of  •'piriluii  v.-i5..i<cir.  :   :Li:  w* 
may  ri(:jth(.'r  ijrid«rrfiU.iKi  th'im  loo  litcrriiiy  ind  pro?s!y,  nor  co  loo  fir  :>.:.*  ::-e 
nsiXarni  iutiM  ofthc  wordii.     The  jrold,  lh«;  pearls,  liiO  precious  stcr.e*.  :;.e  vi  iili, 
fourid^tioriN,  ifat<:h,  arft  undoubtedly  figurative  ezpreiFftioris  :  sceinar  the  city  ^TsCj' 
in  in  t^lory,  >in«J  the  inhahitanta  of  it  have  iipint<jal  b4iriie*> :  yet  ihe^  «p:riical 
\t**iU*'M  nt*'.  iii*io  real  h'^fiiew,  and  the  city  U  an  ar^^de  dUtinct  from  its  irihab^tarit^; 
iind  pro{K>rtioiiate  to  therri  who  tsike  up  a  finite  and  a  determinate  space.      The 
nieiimiri-ii  ther'-.fore  a.l/'ive.rnentioned  are  reiil  and  dc*t«rrmin-ite. 

V"..  And  //it  huildintf  of  tkr  vcalL  wm  janprr — That  is,  the  wall  was  built  of 
jaii|M:r  ;  and  ihf.  nty — The  hou^iew,  wa.s  of  pure  gold. 

I'J.  And  thf  fouhdatuint  wt-r^.  adorned  with  prenouM  «/onr«— Thnt  i«,  beauti 
fully  iiittdf;  of  theifi.  'J'he  jifeciouK  htones  on  the  hi^h  prie«t's  brt'aetplate  of 
jud|;mcnt  Wirre  a  profier  emhlcm  lo  exjtress  the  happiness  of  God's  Cliurch,  in  his 
jireni  nro  with  them,  and  in  the  bl<;svin;r  of  bin  protection.  The  like  ornaments 
on  liie  foundationH  of  the  waiLi  of  thin  city,  may  express  the  pertect  glory  and 
happineim  of  all  the  inhabitantM  of  it,  from  the  moftt  gloriouR  proscnco  and  pro 
tfirtion  of  («<Ki.  Kach  preeiouH  htone  was  not  the  ornament  of  the  foundation, 
hut  111']  foundation  itHelf.  The  coIourH  of  thettc  are  remarkably  mixed.  A  jasper 
iff  of  I  he  r.filour  of  white  marble,  with  a  light  nhade  of  green  and  of  red  ;  a  sap. 
pliini  in  of  .1  »iky.blu»  ii[>eckled  with  gold  ;  a  chalcedony,  or  carbuncle,  of  the 
eoloiir  of  red  hot  iron;  an  emerald,  of  a  grass-green. 

20.  A  fiardonyx  iH  red,  Ntreaked  with  white;  a  aardius,  of  a  deep  red  ;  a  chry 
iiolilo,  of  a  di:i!]»  yi'tlow  ;  a  lu-ryl,  Hea.gre4!n  ;  topaz,  a  pale  yellow.    A  chrysophrase 
IN  groimifth  and  tr.mHparent,  with  gold  specks;  a  jacinth,  of  a  red  purple;  an 
aiiifthyht,  vioN't -purple. 

yy.  7'ht!  Istnd  (Jod  and  the  l^imh  are.  the  temple  of  it — ^Ho  fills  the  new  hnavon 
and  the  ni'W  earth.  He  surrounds  the  city  and  sanctifies  it,  and  all  that  are 
therein.     IIi;  is  all  in  all. 

an.   Thr  frlifiy  of  (wild — Infinitely  brighter  than  the  shining  of  the  sun. 

24.  And  thr.  nationn — The  whole  verso  is  taken  from  Isa.  Ix,  3 ;  ghall  walk  &y 
the  liffht  thrreof-^\W iiich  throws  itself  outward  from  the  city  far  and  near  ;  and 
the  king§  rf  the  earthr^Thowo  of  thorn  who  haf«  a  part  there »  bring  their  gl/ary 


\ 

I 


CHAPTER  XXU.  729 

20  by  day :  and  there  shall  be  no  night  there.    And  they  shall  bring 
27  the  glory  and  the  honour  of  the  nations  into  it.     But  there  shall  in 

no  wiso  enter  into  it  any  thing  common,  or  that  worketh  abomina*. 

tion,  or  maketk  a  lie,  but  they  who  are  written  in  the  Lamb's  book 

of  life. 
XXII.    And  he  showed  me  a  river  of  the  water  of  life  clear  as  crys- 

2  tal,  proceeding  out  of  the  throne  of  God  and  of  the  Lamb.  In  the 
midst  of  the  street  of  it,  and  on  cither  side  of  the  river,  is  the  tree 
of  life,  bearing  twelve  sorts  of  fruits,  yielding  its  fruit  every  month : 

3  and  the  leaves  of  the  tree  are  for  the  healing  of  the  nations.  And 
there  shall  be  no  more  curse :  but  the  throne  of  Crod  and  of  the 

4  Lamb  shall  be  in  it :  and  his  servants  shall  worship  him.  And 

5  shall  see  his  face,  and  his  name  shaU  be  on  their  foreheads.  And 
there  shall  be  no  night  there,  neither  is  there  need  of  a  lamp,  or 
of  the  light  of  the  sun ;  for  the  Lord  God  will  enlighten  them,  and 
they  shall  reign  for  ever. 

into  it — Not  their  old  gloiy,  which  ia  now  aboliahed ;  bat  such  as  becomes  the 
new  earth,  and  receives  an  immense  addition  by  their  entrance  into  the  city. 

26.  And  they  shall  bring  the  glory  of  the  nationa  into  it — It  seems  a  select  part 
of  each  nation ;  that  is,  ail  which  can  contribute  to.  make  this  city  honoarable 
and  glorious  shall  be  found  in  it ;  as  if  all  that  wai  rich  and  precious  throughout 
the  world  was  brought  into  one  city. 

27.  Common — ^That  is,  unholy ;  but  those  who  are  toritten  in  the  LamVe  book 
of  life — ^Truly,  holy,  persevering  believers.  This  blessedness  is  ei^oyed  by  those 
only,  and  as  suet  they  are  registered  among  them  who  are  to  inherit  eternal 
life. 

XXII.  1.  And  he  showed  me  a  river  of  the  water  of  life — ^The  ever  fresh  and 
fruitful  effluence  of  the  Holy  Ghost.  See  Ezek.  xlvii,  1-13,  where  also  the 
trees  are  mentioned  which  bear  fruit  every  month,  that  is,  perpetually,  proceeds 
ing  out  of  the  throne  of  God  and  of  the  Lamb.  All  that  the  Father  hath^  saith  the 
Son  of  God,  is  mine — Even  the  throne  of  his  glory. 

2.  In  the  midst  of  the  street — Here  is  the  paradise  of  God,  mentioned  chap, 
ii,  7 ;  is  the  tree  of  life — Not  one  tree  only,  but  many ;  every  month — That  is,  in 
inexpressible  abundance.  The  variety  likewise,  as  well  ae  the  abundance  of  the 
fruits  of  the  Spirit,  may  be  intimated  thereby  :  and  th$  leaves  are  for  the  healing 
of  the  nations — For  the  continuing  their  health,  not  the  restoring  it ;  for  no 
sickness  is  there. 

3.  And  there  shall  be  no  more  curse — But  pure  life  and  blessing.  Every  efi^ct 
uf  the  displeasure  of  God  for  sin  being  now  totally  removed ;  but  the  throne  of  God 
and  the  Lamb  shall  be  in  it — ^That  is,  the  glorious  presenoe  and  reign  of  Grod; 
and  hie  servants — ^The  highest  honour  in  Uie  universe,  shtM  worship  him — ^The 
noblest  employment. 

4.  And  shall  see  his  face — ^Which  was  not  granted  to  Moses.  They  shall 
have  the  nearest  access  to,  and  thence  the  highest  resemblance  of  him.  This  it 
the  highest  expression,  in  the  language  of  Scripture,  to  denote  the  most  perfect 
happiness  of  the  heavenly  state,  1  John  iii,  2.  And  his  name  shall  be  on  their 
foreheads — Each  of  them  shall  be  openly  acknowledged  as  God*s  own  property : 
and  his  glorious  nature  most  visibly  shine  forth  in  them :  and  they  shall  reign — 
But  who  are  the  subjects  of  these  kings  7  The  other  inhabitants  of  the  new 
earth.  For  there  must  needs  be  an  everlasting  difference  between  those  who 
when  on  earth  excelled  in  virtue,  and  those  comparativelv  slothful  and  unprofit 
able  servants,  who  were  just  saved  as  by  fire.  The  kingdom  of  God  is  taken  by 
force.  But  the  prize  is  worth  all  the  labour.  Whatever  is  high,  lovely,  or  excel, 
lent  in  all  the  monarchies  of  the  earth,  is,  all  together,  not  a  grain  of  dust, 
compared  to  the  glory  of  the  children  of  God.  God  is  not  ashamed  to  be  called 
their  God,  for  whom  he  hath  prepared  this  city.  But  who  shall  come  up  into  this 
ho\j  place  7    They  who  keep  hit  commandments,  ver.  14. 

5.  And  they  shall  reign  for  ever  and  ever — ^What  encouragement  is  this  to  thu 
patience  and  faithfUnen  of  the  Mints  7    That  whatever  thnr  safleringa  are  they 


730  THE  REVELATION. 

6  And  he  said  to  me,  These  sayings  are  faithful  and  true :  the 
LfOrd,  the  God  of  the  spirits  of  the  prophets,  hath  aent  his  angel 

/  to  show  his  servants  the  things  which  must  be  done  shortly.  Be- 
hold I  come  quickly :  happy  is  he  that  keepeth  the  words  of  the 

8  prophecy  of  this  book.  And  it  was  I  John  who  heard  and  saw 
these  things  ;  and  when  I  had  heard  and  seen,  I  fell  down  to  wor- 

9  ship  at  the  feet  of  the  angel  who  showed  me  these  things,  fiat 
he  saith  to  me,  See  thou  do  it  not ;  I  am  thy  fellow  servant,  and 
of  thy  brethren  the  prophets,  and  of  them  who  keep  the  sayings 

10  of  this  book:  worship  God.     And  he  saith  to  me.  Seal  not  the 

11  sayings  of  the  prophecy  of  this  book:  the  time  is  nigh.  He  that 
is  unrighteous,  let  him  be  unrighteous  still ;  and  he  that  is  filthy^ 
let  him  be  iSlthy  still ;  and  he  that  is  righteous,  let  him  be  righteous 

12  still ;  and  he  that  is  holy,  let  him  be  holy  still.  Behold,  1  come 
quickly,  and  my  reward  is  with  me,  to  render  to  every  one  as  his 

13  work  shall  be.  I  am  the  Alpha  and  the  Omega,  the  first  and  the 
last,  the  beginning  and  the  end. 

14  Happy  are  they  that  do  his  commandments,  that  they  may  have 
' 

will  work  out  for  them  an  eternal  weight  of  glory.  Thiia  ends  the  doctrine  of 
this  revelation,  in  the  everlasting  happiness  of  all  the  faithful.  The  mysterious 
ways  of  Proyidence  are  cleared  up,  and  all  things  issue  in  an  eternal  Sabbath, 
an  everlasting  state  of  perfect  peace  and  happiness,  reserved  for  all  who  endore 
to  the  end. 

6.  And  he  $aid  to  me — ^Here  begins  the  conclusion  of  the  book,  exactly  agree, 
ing  with  the  introduction,  (particularly  verses  6,  7,  10,  with  chapter  i,  1,  3,)  and 
giving  light  to  the  whole  book,  as  this  book  does  to  the  whole  Scripture.  TTuee 
9aying9  are  faithful  and  true — All  the  things  which  you  have  heard  and  seen  shall 
be  faithfully  accomplished  in  their  order,  and  are  infallibly  true.  The  hord^  the 
Ood  of  the  holy  prophet* — ^who  inspired  and  authorized  them  of  old,  hath  now  went 
me  hie  angel,  to  ehow  hit  eervante — By  thee,  the  thinge  which  must  be  done  ehert- 
ly — ^Which  will  begin  to  bo  performed  immediately. 

7.  Behold,  I  come  quiekly-StAXh  our  Lord  himself;  to  accomplish  these  things. 
Happy  is  he  that  ikeepstA-— Without  adding  or  diminishing,  ver.  16, 19,  the  words 
of  this  book. 

8.  I  fell  down  to  worehip  at  the  feet  of  the  angel — ^The  yery  same  words  which 
occur,  chap,  ziz,  10.  The  reproof  of  the  angel  likewise.  See  thou  do  it  not ;  for 
I  am  thy  fellow  »erv€mt,  is  expressed  in  the  very  same  terms  as  before.  May  it 
not  be  the  very  same  incident  which  is  here  related  again  ?  Is  not  this  far  more 
probable,  than  that  the  apostle  should  conmiit  a  fault  again,  of  which  he  had  been 
80  solemnly  warned  before  7 

9.  See  thou  do  it  not — ^The  expression  in  the  original  is  short  and  elliptical,  as 
is  usual  in  showing  vehement  aversion. 

10.  And  he  eaithto  me — Aflcr  a  little  pause.  Seal  not  the  eayinge  of  thie  hook — 
Conceal  them  not,  like  the  things  that  are  sealed  up.  The  time  is  nigh — ^w here- 
in they  shall  begin  to  take  place. 

11.  He  that  i»  unrighteous— Kb  if  he  had  said,  the  final  judgment  is  at  hand; 
ader  which  the  condition  of  all  mankind  will  admit  of  no  change  for  ever.  Un- 
righteous — Unjustified,  fUthy — ^Unsanctified,  unholy. 

12.  /,  Jesus  Christ,  come  quickly — ^To  judge  the  world,  and  my  reward  is  with 
me — The  rewards  which  I  assign  both  to  the  righteous  and  the  wicked  are  snven 
at  my  coming,  to  give  to  every  man  according  as  his  work — ^His  whole  inwaro  and 
outward  behaviour,  shaU  be, 

13.  J  am  the  Alpha  and  the  Omega,  the  first  and  the  last — Who  exist  from 
everlasting  to  everlasting.  How  clear,  incontestable  a  proof  does  our  Lord  here 
give  of  his  Divine  glory  ! 

14.  Happy  are  they  that  do  his  commandments — His  who  saith,  /  come.  He 
■peaks  of  hunself ;  that  they  may  have  ra At— Throogh  his  gracious  covenant,  tm 
ike  tree  ofltfs^To  all  the  nlniringi  aignSed  by  it.    When  Adam  broke  his  eonK 


s 


CHAPTER  XXII.  Til 


right  to  the  tree  of  life,  and  may  enter  in  by  the  gatee  into  the  city 

15  Without  are  dogs,  and  sorcerers,  and  whoremongers,  and  murderers, 
and  idolaters,  and  every  one  that  loveth  and  maketh  a  lie. 

16  I  Jesus  have  sent  my  angel  to  testify  to  you,  to  the  Churches, 
these  things.    I  am  the  root  and  offspring  of  David,  the  bright,  the 

17  morning  star.  And  the  Spirit  and  the  bride  say.  Come.  And  let 
him  that  heareth  say.  Come.  And  let  him  that  thirsteth  come ;  let 
him  that  willeth  take,  the  water  of  life  freely. 

18  I  testify  to  every  one  that  heareth  the  words  of  the  prophecy 
of  this  book,  if  any  man  add  to  them,  God  shall  add  to  him  tlw 

19  plagues  that  are  written  in  this  book.  And  if  any  man  shall  take 
away  from  the  words  of  the  book  of  this  prophecy,  God  shall  take 
away  his  part  of  the  tree  of  life,  and  the  holy  city,  which  are 
written  in  this  book. 

20  He  that  testifieth  these  things  saith,  Yea,  I  come  quickly. 
Amen :  Come,  Lord  Jesus. 

21  The  grace  of  the  Liord  Jesus  he  with  alL 

mandment  he  was  driven  ftom  the  tree  of  lift,    ^ley  who  keep  hii  command" 
mentfl  ihall  eat  thereof. 

15.  Without  are  ^^«— The  eentence  in  the  orwinal  ia  abnipt,  as  ezpremnf 
abhorrence.    The  gates  are  ever  open ;  but  not  for  dogs ;  fierce  and  rapaotoos 


16.  IJenu  June  eent  mjf  amgel  to  teetify  theee  tAam— Primarily  to  you,  the 
•even  angels  of  the  Chnrches ;  then  to  those  Cbnrcbes,  and  afterward  to  all 
other  Churches  in  sacceeding  ages.  I,  as  God,  am  the  root  and  source  of  Da» 
vid's  &mily  and  kingdom ;  as  man,  am  descended  from  his  loins.  I  am  the  star 
out  of  Jacob,  Num.  xziv,  16,  like  the  bright  morning  star,  who  put  an  end  to 
the  night  of  ignorance,  sin,  and  sorrow,  and  usher  in  an  eternal  day  of  ligbi, 
purity,  and  joy. 

17.  The  Spirit  and  the  hide — ^The  Spirit  of  adoption  in  the  bride,  in  the  heart 
of  every  true  believer,  says  with  earnest  desire  and  expectation.  Come,  and  acoon. 
plish  ail  the  words  of  this  prophecy ;  and  let  him  that  tkiretetht  come — ^Here  thej 
also  who  are  farther  off  are  invited ;  and  whoeoever  witt,  let  him  take  the  toater 
of  life — ^He  may  partake  of  my  spiritual  and  unspeakable  blessings  as  frMly  as 
he  makes  use  of  the  roost  common  refreshments ;  as  freely  as  he  drinks  of'^the 
running  stream. 

18.  19.  /  testify  to  every  one,  dtc — From  the  fulness  of  his  heart  the  apostle 
utters  this  testimonv,  this  weighty  admonition,  not  only  to  the  Churches  of\^s]a, 
but  to  all  who  should  ever  hear  this  book.  He  that  adds,  aU  the  plagues  shall  be 
added  to  him :  he  that  takee  from  it,  all  the  blessings  shall  be  taken  flrom  him. 
And  doubtless  this  guilt  is  incurred  by  all  those  who  lay  hindarances  in  the  way 
of  the  faithful,  which  prevent  them  from  hearing  their  Lord^s  /  come,  and  an* 
swering,  Come,  Lord  Jeeue.  This  may  likewise  he  considered  as  an  awful  sane, 
tion  given  to  the  whole  New  Testament ;  in  like  manner  as  Moses  guarded  Uio 
law,  Deut.  iv,  S,  and  zii,  33,  and  as  God  himself  did,  Mai.  iv,  4,  in  dosing  the 
canon  of  the  Old  Testament. 

30.  He  that  teetifieth  theee  thingo—'Evon  all  that  is  contahied  in  this  book, 
eaith,  for  the  enooura^fement  of  the  Church  in  all  her  afflictions,  Yoa — Answer, 
ing  the  call  of  the  Spirit  and  the  bride.  /  cems  fmeUf — to  destroy  all  her  ene- 
mies,  and  establish  her  in  a  state  of  perftct  and  CTerlasting  happiness.  The 
apostle  expresses  his  earnest  desire  and  hope  of  this,  by  answenng,  Amon  ;  Come, 
Lord  Jeeue  ! 

31.  The  graee— The  f^  love  of  the  Lord  Jeans,  tad  all  iU  fruits,  be  with  aU 
who  thus  long  for  his  appearing. 


732  THE  REVELATION. 


IT  MAT  IB  FIOPIE  TO  SUBJOIN  HKEB  ▲  BHOET  TUW  OF  TBS  WHOLX  COMTSim  V 

THIS  BOOK. 

In  the  year  of  the  world 
3940.  Jesns  Chriit  is  bom,  three  years  before  the  common  computation. 
In  that  which  is  Yulgarly  called  the  thirtieth  year  of  oar  Lord,  Jewum  Christ  difli; 

rises;  ascends. 
A.  D.  96.  The  Revelation  is  given ;  the  comine  of  oar  Lord  is  dedaiwl  to  ths 

seven  Churches  in  Asia,  and  their  angels,  Rev.  i,  ii,  iii. 
97,  98.  The  seven  seals  are  opened,  and  under  the  fifth  the  Chronoa  is  decUred« 

chap,  iv-vi. 
Seven  trumpets  are  given  to  the  seven  angels,  chap,  vii,  viii. 
Century  3d,  3d,  4th,  5th,  the  trumpets  of  &e  1st,  2d,  3d,  4th,  angel,  chap.  viii. 
510-589.  The  first  wo  } 

589-634.  The  interval  after  the  first  wo  >  chap.  ix. 
634-840.  The  second  wo  ) 

800.  The  beginning  of  the  non^hronos :  many  kings  >  ^.  .^   .      _ 

840-947.  The  interval  after  the  second  wo  J  *^P'  **•  '* 

847-1521.  The  1260  days  of  the  woman,  after  she  had  brooght  forth  the  man- 
child,  chap,  xii,  6. 
947-1836.  The  third  wo,  ver.  12. 
1058-1836.  The  time,  times,  and  half  a  time,  and  within  that  period,  the  beast, 

his  forty.two  months,  his  number  666,  to  chap  ziii,  5. 
1209.  War  with  the  saints :  the  end  of  the  Chronos,  ver.  7. 

1614.  An  everlasting  Gospel  promulged,  chap,  ziv,  6. 

1810.  The  end  of  the  forty.two  months  of  the  beast ;  after  which,  and  the 

pouring  out  of  the  phials,  he  is  not,  and  Babylon  reigns  qoeeii« 
chap,  zv,  zvi. 
1632.  The  beast  ascends  from  the  bottomless  pit,  chap,  zvii,  zviii. 

1836.  The  end  of  the  non.chronos,  and  of  the  many  kings :  the  fulfilling 

of  the  word,  and  of  the  mystery  of  God :  the  repentance  of  the 
survivors  in  the  great  city :  and  the  end  of  the  little  time,  and  of 
the  three  times  and  a  half:  the  destruction  of  the  beast :  the  inu 
prisonment  of  Satan,  chap,  zix,  zz. 
After.  The  loosing  of  Satan  for  a  small  time ;  the  beginning  of  the  lOOD 

ward  years*  reign  of  the  saints,  the  end  of  the  smul  time,  chap.  zz. 

The  end  of  the  world ;  all  things  new,  chap,  zz-zzii. 
The  several  ages,  from  the  time  of  St.  John's  being  in  Patmos,  down  to  the  pre. 
sent  time,  may,  according  to  the  chief  incidents  mentioned  in  the  Rev«liu 
tion,  be  distinguished  thus : 
Age  II.  The  destruction  of  the  Jews  by  Adrian,  chap,  viii,  ver.  7. 

III.  The  inroads  of  the  barbarous  nations,  ver.  8 

IV.  The  Arian  bitterness,  ver.  10. 

V.  The  end  of  the  western  empire,  ver.  12. 
VI.  The  Jews  tormented  in  Persia,  chap,  iz,  1. 
VII.  The  Saracen  cavalry,  ver.  13. 
VIII.  Many  kings,  chap,  z,  11. 
IX.  The  ruler  of  the  nations  born,  chap,  zii,  5. 
X.  The  third  wo,  ver.  12. 

XI.  The  ascent  of  the  beast  out  uf  the  sea,  chap,  ziii,  1. 
XII.  Power  given  to  the  beast,  ver.  5. 

XIII.  War  with  the  saints,  ver.  7. 

XIV.  The  middle  of  the  third  wo. 

XV.  The  beast  in  the  midst  of  his  strength. 
XVI.  The  reformation  ;  the  woman  better  fed. 
XVII.  An  everlasting  Gospel  promulged,  chap,  ziv,  6. 
XVIII.  The  worship  of  the  beast  and  of  his  image,  ver.  9. 

O  God,  whatsoever  stands  or  falls,  stands  or  fklls  by  thy  judgment.    I>eftBd 
thy  own  truth.    Have  mercy  on  me  and  my  readers !   To  thee  be  glory  for  ervr* 


INDEX 


or 


WORDS  EXPLAINED  IN  THE  PRECEDING  COMMENT. 


Abba,  Rom.  yiii,  15. 

Adoption,  Gal.  It,  5. 

Anathema,  Maranatha,  1  Cor.  zvi,  32. 

Apostle,  Eph.  IT,  11. 

Awake,  1  Cor.  xr,  34. 

BUhop,  1  Tim.  iu,  2 ;  PhU.  i,  1 ;  1  Pet. 

ii,  25. 
Brotherly  kindneia,  2  Pet.  i,  7. 
Christ,  Matt,  i,  16. 
Christ,  Godhead  of,  John  ▼,  18,  19; 

▼ii,  34 ;  viii,  16,  24,  27,  28,  56,  58 ; 

X,  30,  36 ;  zii,  41 ;  ut,  10 ;  xWi,  5, 

10,  24. 
Church,  Acts  ▼,  11 ;  ix,  31 ;  1  Cor.  xi, 

18 ;  Gal.  i,  13 ;  Phil,  ii ;  Heb.  xii,  23. 
Comforter,  John  xiv,  16. 
Conmiunion,  2  Cor.  xiii,  13. 
Converted,  Matt,  xviii,  3. 
Covetousness,  Col.  iii,  3. 
Elder,  Matt,  xvi,  21 ;  xxi,  23 ;  Acts  xx, 

17 ;   1  Tim.  ▼,  1,  19 ;   Hob.  xi,  2 ; 

Rev.  iv,  4. 
Elect,  Matt,  xxiv,  22 ;  Mark  xiu,  20 ; 

Rom.  viii,  33. 
Election,  1  Pet.  i,  2. 
Evangelist,  Acts  xxi,  8;  Eph.  iv,  11. 
«  Faith,  Matt,  xvu,  20 ;   1  Cor.  xii,  9 ; 

Gal.  iii,  23,  25 ;  1  Tim.  iv,  12 ;  vi,  11 ; 

Heb.  vi,  11 ;  2  Pet.  i,  5 ;  Judo  iii. 
False  prophets,  Matt,  vii,  15, 16 ;  2  Pet. 

ii,  1. 
Flesh,  Matt,  xxvi,  41 ;  John  i,  14 ;  Rom. 

vii,  5,  25 ;  viii,  5 ;  2  Cor.  vii,  5 ;  xi, 

18  ;  Eph.  V,  29 ;  1  Pet.  i,  24. 
Godliness,  1  Tim.  ii,  2;  2  Pet.  i,  6. 
Gospel,  Matt,  iv,  23. 
Grace,  Acts  iv,  33 ;  Rom.  i,  7 ;  vi,  14 

2  Cor.  viii,  9  ;  xiii,  13  ;   Gal.  ii,  21 

Eph.  i,  6,  7  ;  Col.  i,  6 ;  2  Pet.  iii,  18 

Rev.  i,  4 ;  xxii,  21. 
Hades,  Acts  ii,  27  ;  Rev.  1,  18. 
Hallelujah,  Rev.  xix,  1. 
Heart,  1  John  iii,  20,  21 ;  Rev.  ii,  23. 
Heart,  Soul,  Mind,  Strength,  Mark  xii, 

30,  33 ;  Luke  x,  27. 
Heresies,  1  Cor.  xi,  19 ;  2  Pet.  ii,  1. 
Heresv,  Acts  xxiv,  14. 
Hexvtic,  ThuB  iii,  10, 11. 


Holy  Ghost,  Oodkead  of,  John  zv,  96; 

ActsY,  4. 
Honest,  1  Pet.  ii,  12. 
HoneBty,  1  Tim.  ii,  2. 
Hope,  1  Cor.  xv,  19 ;  Heb.  vi,  11. 
Hosanna,  Matt,  xxi,  9. 
Intemperance,  Matt,  xxiii,  25. 
Intercession,  1  Tim.  ii,  1. 
Jesus,  Matt,  i,  21. 
Jew,  Rom.  ii,  28,  29. 
Just,  Rom.  iii,  28 ;  Gal.  iii,  11 ;  1  Pet. 

iii,  18. 
Justification  of  life,  Rom.  v,  18 
Justified,  Matt,  xi,  19 ;  xii,  37 ;  Lake 

vii,  29,  35;  Rom.  ii,  13 ;  iii,  20,  94; 

1  Tim.  iii,  17 ;  James  ii,  21. 
Justify,  Luke  x,  29 ;  xvi,  15. 
Kingdom  of  heaven.  Matt,  xiii,  24, 31 ; 

XXV,  1. 

Kingdom  of  God,  Rom.  xiv,  17 ;  I  Cor. 

iv,  20. 
Lamp,  Matt,  xxv,  3. 
Last  days,  2  Tim.  iii,  1. 
Meditation,  1  Tim.  iv,  15. 
Meek,  Matt,  v,  5. 
Meekness,  James  i,  21. 
Merciful,  Matt,  v,  7. 
Mercy,  1  Tim.  i,  9. 
Messiah,  Matt,  i,  16. 
Mind,  Rom.  vii,  25. 
Mortify,  Rom.  viii,  13 ;  Col.  ill,  5. 
Oil,  Matt,  xxv,  3,  4. 
Old  man,  Rom.  vi,  9 ;  Eph.  iv,  22. 
Parables,  Matt,  xiii,  3 ;  Mark  iv,  2. 
Pbace,  Rom.  i,  7 ;  Phil,  iv,  7 ;  2  John  3. 
Perfect,  1  Cor.  ii,  6 ;  2  Cor.  xiii,  11 ; 

Eph.  iv,  13  •  Phil,  ui,  15 ;  Col.  iv,  19 ; 

2  Tim.  ii,  17 ;  Heb.  ii,  10 ;  James  i,  4. 
Prayer,  1  Tim.  ii,  1. 

Preached,  1  Cor.  ix,  97. 
Predestinated,  Eph.  i,  5,  11. 
Prophecy,  1  Cor.  xiv,  1,  6. 
Prophet,  Matt,  x,  41 ;  Eph.  iv,  11 
Propitiation,  1  John  ii,  2. 
Prudence,  2  Cor.  vi,  6. 
Redemption,  1  Cor.  i,  30 
Reins,  Rev.  ii,  93. 
BeligiooB,  JamM  i.  96.